اَعُوْذُ بِاللهِ مِنَّ الشِّيْطَانِ الرَّجِيْمِ۝
بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمَ۝
اَلْحَمْدُ لله وَالصَّلَاةُ وَالسَّلَامُ عَلى سَيِّدِنَا محمد وَعَلَى اَلِهِ وَصَحْبِهِ وَسَلِّمْ
Chapter 6:
The virtue of injury in the sake of Allah.
Abu Hurairah(أبوهريرة) narrated Rasool Allah ﷺ said:
Anyone who is injured in the path of Allah,
And Allah knows who is injured in His sake,
He will come on the Day of Judgment with his injury bleeding.
The color is that of blood, and the smell is that of musk,
Bukhari(بخاريْ) and Muslim(ألمسلم).
Ibn Daqiq Al Eid(إبن دقيق ألعيد), he says the presentation of injury on the Day of Judgment indicates two things.
Number one injury is the witness for the person.
Number two, it's a badge of honor for the person in front of all creation.
Ayesha(عائشه) said:
Whenever Abu Bakr As-Siddique رضي الله عنه, would remember the day of Uhud(أحَد), he would say
that is a day that belongs to Talha(طلحة).
I was the first to go back to the Messenger of Allah,
but I found a man fighting with him and I said to myself, be Talha(طلحة) until he said,
Talha(طلحة) had run 70 injuries in his body and his hand was cut off.
Urwah Bin Zubair(عُروة بن زبير) said:
Zubair(زبير) had three scars from sword wounds.
One was on his shoulder, it was so large, I would stick my fingers in it.
Two of them were from Badr(بدر), and one in the Battle of Yarmook(يرموك).
Urwah(عُروة) is, his son, who used to play with injuries of his father, the scars.
Anas Ibn Malik(أنس إبن مالك) said:
Abu Dughanna(أبودغنة) throw himself behind the walls in Yamamah(يمامة) and his leg broke.
He kept on fighting with a broken leg, until he was killed,
Alam Al-Nabola(أعلام ألنبلاء).
Ma'az Ibn Amr Bin Jamooh(معاذ إبن عمرو بن جموح), he said:
I made the Abu Jahal(ابوجَهَل) my Target on the day of Badr(بدر),
when I found him I charged at him and hit him with my sword and cut his leg in two,
then his son Ikrama(عكرمة) hit me on my shoulder, until he cut my arm off.
It's only remained hanging through my body by the skin of my side.
So the arm is cut is only hanging on the skin of the side.
But because fighting distracted me, I remain dragging it behind me for most of the day,
he didn't even take a break.
Dragging my arm behind me annoyed me, so I placed my foot over it and pulled it off.
During the Battle of Yamamah(يمامة), you know,
contrast that with, when there's a small knife cut on your finger and you put bandage on it and it's emergency at home,
during the Battle of Yamamah(يمامة), the first one to leave the Battleground was a Abu Aqeel(أبوعقيل), one of the Ansaar(أنصار).
An Arrow that hit him between his shoulder and his heart injured him.
He was then carried to the camp.
When the battle was turning against the Muslims, he heard,
Ma'an Ibn Odae(معن إبن عدئ) calling the Ansaar(أنصار) to charge the enemy.
Abdullah Ibn Umar(عبدالله ابن عمر) said: Abu Aqeel(أبوعقيل) stood up, so I asked him, What do you want to do?
He replied: They are calling my name.
I said they're not calling upon the injured.
He replied: They are calling upon the Ansaar(أنصار), and I'm one of them,
and I will respond to the call, even if I would have to crawl.
He then put on his sword and went into the battle field and fought until, his left arm was cut off from the shoulder.
I said: Abu Aqeel(أبوعقيل)!
He responded with a weak tongue.
By saying: Yes!
Who won.
I said: Rejoice! The enemy of Allah was killed.
He raised his finger upwards and praised Allah and then he died.
I told my father Umar(عُمَر) about that,
He said: May Allah have mercy on him, he persisted in search of martyrdom until he got it.
This is in Al-Waqedi(ألواقعدي).
Salim(سالم) the servant of Abu Hudhaifa(أبوحذيفة) was told
that if he feared you wouldn't be capable of carrying the banner during the battle.
It could be transferred to someone else.
To understand the role of the Banner had,
in those days, obviously without having loudspeakers and walkie talkies and internal radio between the soldiers,
they had to invent ways of sticking together, because the army needs to have some central command.
You can't just have a bunch of people fighting on their own.
There needs to be some unity and cohesion.
What happens is, the army would be split into small groups every group would have a leader.
And then the entire army or, if the army is big, it would be divided into flanks, or battalions,
and each battalion would have a banner, a banner is a flag.
And if you had more than one maybe they would have different colors.
When the soldier is the midst of fighting,
and he wants to know where his brother's are, he would look up and try to find where the banner is.
That's where you know where your people are.
So that is your post that you keep on looking for throughout the battle,
because you know the dust is rising and swords are on top of your head, you could be disoriented.
You wouldn't know which direction is which.
So you look up to try to find where your banner is
also, when you look up, you always want to see the banner there,
because if it's not there, that's bad news.
It means that your army has been defeated.
The most important part of the army, is where the banner is.
And the carrier of the banner is playing the most important part.
Therefore, having that banner up and straight all the time
is extremely important for the morale of the army and for the progress of fighting itself.
I mean, whenever the soldier looks up and doesn't find the banner, that's it the soldier loses hope and just runs away.
There's nothing else to fight for.
So, Salim(سالم) was, the servant of Hudhaifa(حذيفة).
He was the one charged with the responsibility of carrying the banner.
So they told him: Are up for it.
Can he do it.?
He said: I am the worst carrier of Qur'an, if that happened.
If I fail you, I am the worst carrier of Qur'an.
And this shows you that their understanding of carrying Qur'an means that you have to live by Qur'an
I mean how could I be a hafiz(حافظ) of the Qur'an and then allow that banner to fall from my hands.
So his right hand was chopped he then carried the banner with his left hand.
His left hand was later cut,
so he embraced the banner with what was left of his both arms, reciting,
وَما مُحَمَّدٌ إِلّا رَسولٌ قَد خَلَت مِن قَبلِهِ الرُّسُلُ ۚ
أَفَإِن ماتَ أَو قُتِلَ انقَلَبتُم عَلىٰ أَعقابِكُم ۚ
وَمَن يَنقَلِب عَلىٰ عَقِبَيهِ فَلَن يَضُرَّ اللَّهَ شَيئًا ۗ
وَسَيَجزِي اللَّهُ الشّاكِرينَ۞
وَما كانَ لِنَفسٍ أَن تَموتَ إِلّا بِإِذنِ اللَّهِ كِتابًا مُؤَجَّلًا ۗ
وَمَن يُرِد ثَوابَ الدُّنيا نُؤتِهِ مِنها وَمَن يُرِد ثَوابَ الآخِرَةِ نُؤتِهِ مِنها ۚ
وَسَنَجزِي الشّاكِرينَ۞
وَكَأَيِّن مِن نَبِيٍّ قاتَلَ مَعَهُ رِبِّيّونَ كَثيرٌ فَما وَهَنوا
فَما وَهَنوا لِما أَصابَهُم في سَبيلِ اللَّهِ وَما ضَعُفوا وَمَا استَكانوا ۗ
وَاللَّهُ يُحِبُّ الصّابِرينَ۞
Muhammad(محمد) is not but a messenger, other messengers have passed on before him.
So if he were to die or be killed.
Would you turn your back on your heels,
and who turns back on his heels will never harm Allah at all.
but Allah will reward the grateful,
Al-Imran(ألعمران) Verse 144.
And then he recited and how many a prophet fought, and with him fight many religious scholars,
وَكَأَيِّن مِن نَبِيٍّ قاتَلَ مَعَهُ رِبِّيّونَ كَثيرٌ فَما وَهَنوا لِما أَصابَهُم في سَبيلِ اللَّهِ وَما ضَعُفوا وَمَا استَكانوا
But they never lost assurance due to what afflicted them in the Cause of Allah,
nor did they weaken or submit, and Allah loves the steadfast,
Al-Imran(ألعمران) verse 146.
When he was about to die, he asked his companions what happened to Abu Hudhaifa(أبوحذيفة).
They said: He was killed.
He then asked them about another person they responded that he was also killed.
He said: Then bury me between the two of them,
that's narrated by Ibn Al-Mubarak(إبن المبارك).
Zaid Ibn Sabat(زيد إبن ثابت) said:
On the day of Uhud the Messenger of Allah sent me to look for Saad Ibn Rabiya(سعد إبن ربيعة).
And if I find him, to deliver the Salaams(سلام) of the Messenger of Allah to him.
So I found him among the bodies of the dead pronouncing his last moments with around 70 injuries in his body.
I told him the Messenger of Allah delivers his Salaams(سلام) to you.
He said: Salaams(سلام) to the Rasool of Allah and Salaams(سلام) to you.
Tell the Messenger of Allah that I am now smelling the scent of paradise
and tell my people the Ansaar(أنصار) that you have no excuse,
if the Messenger of Allah is harmed while there is still an eye blinking among you.
After that he died.
This is Sahih(صحيح) narration.
Ibn Mubarak(إبن المبارك) narrates that he passed by a man on the day of the Battle of the bridge
with his arms and legs cut off while he was crawling and reciting,
وَمَن يُطِعِ اللَّهَ وَالرَّسولَ فَأُولٰئِكَ مَعَ الَّذينَ أَنعَمَ اللَّهُ عَلَيهِم
مَعَ الَّذينَ أَنعَمَ اللَّهُ عَلَيهِم مِنَ النَّبِيّينَ وَالصِّدّيقينَ وَالشُّهَداءِ وَالصّالِحينَ ۚ
وَحَسُنَ أُولٰئِكَ رَفيقًا۞
And whoever obeys Allah and the messenger,
those will be with the ones, upon whom Allah has bestowed favor of the prophets
and the steadfast affirmers of truth, the martyrs, the righteous,
مِنَ النَّبِيّينَ وَالصِّدّيقينَ وَالشُّهَداءِ وَالصّالِحينَ ۚ وَحَسُنَ أُولٰئِكَ رَفيقًا۞
Someone asked him: Who are you? He replied, I am one of the Ansaar(ألأنْصَار).
Abu Hasan Al-Marwardi(أبوالحسن ألمروردي) narrated that Ali bin Abi Bakr(علي بن أبي بكر) said:
I've seen a Muslim in a battle against the Romans, with his intestines spilled in front of him over his saddle.
He stuck them back to his stomach and tied around his turban, and he carried on fighting.
His Guts was pulling out, put them back, tied turban and carried on fighting.
And he ended up killing over 10 Roman soldiers before he fell down dead.
CHAPTER SEVEN,
the virtues of killing an infidels for the sake of Allah,
Allah says, Surah Muhammad(سورةمحمد).
فَإِذا لَقيتُمُ الَّذينَ كَفَروا فَضَربَ الرِّقابِ حَتّىٰ إِذا أَثخَنتُموهُم فَشُدُّوا الوَثاقَ
فَإِمّا مَنًّا بَعدُ وَإِمّا فِداءً حَتّىٰ تَضَعَ الحَربُ أَوزارَها ۚ
ذٰلِكَ وَلَو يَشاءُ اللَّهُ لَانتَصَرَ مِنهُم
وَلٰكِن لِيَبلُوَ بَعضَكُم بِبَعضٍ ۗ
وَالَّذينَ قُتِلوا في سَبيلِ اللَّهِ فَلَن يُضِلَّ أَعمالَهُم۞
So when you meet those, who disbelieve in battle, strike their necks.
Abu Hurairah(أبوهريرة) narrated the Messenger of Allah said:
The non believer, and the one, who kills him will not be joined together and hellfire.
لا يجمع الله بين كافر وقاتلهم
This is in Sahih Muslim(صحيح مسلم).
In other words, the Muslim is so rewarded for killing the non believers
to the extent that Allah will never dishonor the Muslim by joining him with the Kafir(كافر) in hellfire.
I mean if you cut for him a one way ticket to Jahannum(جَهَّنَّم), be assured that you will get a one way ticket to Jannah(جنة).
He takes your place.
He takes your place in Jahannum(جَهَّنَّم).
Anas Ibn Malik(أنس إبن مالك) he heard his brother Al-Bara(ألبراء)
and Anas Ibn Malik(أنس إبن مالك), and his brother were two different personalities, even though they're brothers.
Anas Ibn Malik(أنس إبن مالك), was more of a scholar,
and Al-Bara Bin Malik(ألبراء بن مالك) was more of… Yani(يعني) is a Mujahid(مُجَاهِد) is an understatement.
Anas Ibn Malik(أنس إبن مالك) heard his brother Al-Bara(ألبراء) humming poetry,
so he told him: O my brother you're humming poetry.?
What if this is the last thing you speak, if you die, and these are your last words,
because for Sahabah(صحابه), the Qur'an replaced poetry.
So, Al-Bara(ألبراء) said: No!
Let me read, when Qur'an was real the Sahabah(صحابه) disliked reciting anything,
by the way anything between brackets are my words, they're not Ibn Nuhas(إبن نُحاس).
We have brackets, these are my illustrations,
when Qur'an was revealed the Sahabah(صحابه) disliked reciting everything but Qur'an
Anas(أنس) was warning his brother in saying that if you die, this moment and the last words you spoke were lines of poetry.
How would you face Allah.?
In another narration, he told him: To rather remember Allah.
Al-Bara(ألبراء) said: No!
A man like me won't die on his bed.
I've killed 99 of the non believers and hypocrites.
Anas Ibn Malik(أنس إبن مالك) told him: This might be the last thing you would say
He said: Don't worry for somebody like me, will die in the battlefield In Sha Allah(إنْ شاءالله).
I've killed 99 Kuffar(كفار).
Umar(عُمَر) wrote to his military generals to never allow Al-Bara(ألبراء) to hold any position of leadership in the Muslim armies.
A complete bane across the board.
The reason Umar(عُمَر) said: He is too hazardous for the Muslims,
مهلك من المهال
During the battle against the forces of Musaylimah(مسيلمة) the liar.
He sat on a shield and asked the Muslims to carry the shield on their spears and throw him over the walls.
This was his elevator,
sit on the shield, carried on the spears, to open the gates,
he did open the gates but after he received over 80 injuries.
And that's in Al-Osaba(أثابة).
Anas(أنس) narrated that the Messenger of Allah said:
There might be a man with disheveled hair, dusty clothes, who no one gives attention to.
But if he makes an oath, Allah will fulfill it for him.
One of them is Al-Bara Bin Malik(ألبراء بن مالك).
Now people would disregard this person, but if this person says Wallah(ولله) this would happen,
Allah would fulfill his word, he's very close to Allah.
This is in At-Tirmidhi(ألتِّرمِذِيْ) and Al Hakim(ألحَاكِم).
So on the day of the Battle of Tastur(تستر) the Muslims asked the Al-Bara(ألبراء) to make an oath to give them victory,
Al-Bara(ألبراء) said: O Allah, I make an oath that you hand us over their shoulders, and to make me follow Your prophet.
He then charged the enemy and the Muslims follow them, the Persian lost.
And the Al-Bara(ألبراء) was martyred and Allah fulfilled his oath.
Anas(أنس) narrated, when Abu Musa(أبوموسى) was appointed governor of Al-Basra(ألبصرة).
He told Al-Bara(ألبراء), to choose any position of leadership in his government, not in Jihad(جهاد),
in this government, and he will be appointed to it.
Al-Bara(ألبراء) said: I don't want any.
Rather, I want you to hand me over my bow horse spear sword and shield, and then send me to Jihad(جهاد).
He sent him in an army Al-Bara(ألبراء) was the first to die.
So it's a battle Tastur(تستر).
Anas(أنس) narrated the Messenger of Allah said: On the day of the Battle of hunain(حنين).
Whoever kills a non-believer can loot him Abu Talha(أبوطلحة) killed on that day 20 of the non believers and looted them all,
Abu Daud(أبوداؤد) and Al Hakim(ألحَاكِم).
CHAPTER EIGHT:
The virtue of an individual or a small group, immersing themselves within a large army of non believers
in search of martyrdom and causing damage to the enemy.
This chapter can be used as an evidence for what?
Amleat Ish'haadiah(عمليات ألشهادية),
the whole chapter, you could reword it as the Tahseen(تحسين) legalization of Amleat Ish'haadiah(عمليات ألشهادية).
Amleat Ish'haadiah(عمليات ألشهادية), martyrdom operations, martyrdom operations.
Allah says,
فَلَمّا فَصَلَ طالوتُ بِالجُنودِ قالَ إِنَّ اللَّهَ مُبتَليكُم بِنَهَرٍ
فَمَن شَرِبَ مِنهُ فَلَيسَ مِنّي وَمَن لَم يَطعَمهُ فَإِنَّهُ مِنّي
إِلّا مَنِ اغتَرَفَ غُرفَةً بِيَدِهِ ۚ
فَشَرِبوا مِنهُ إِلّا قَليلًا مِنهُم ۚ
فَلَمّا جاوَزَهُ هُوَ وَالَّذينَ آمَنوا مَعَهُ قالو
قالوا لا طاقَةَ لَنَا اليَومَ بِجالوتَ وَجُنودِهِ ۚ
قالَ الَّذينَ يَظُنّونَ أَنَّهُم مُلاقُو اللَّهِ كَم مِن فِئَةٍ قَليلَةٍ غَلَبَت
كَم مِن فِئَةٍ قَليلَةٍ غَلَبَت فِئَةً كَثيرَةً بِإِذنِ اللَّهِ ۗ
وَاللَّهُ مَعَ الصّابِرينَ۞
But those who are certain that they would meet Allah said,
how many a small company has overcome a large company by permission of Allah.
فِئَةٍ قَليلَةٍ غَلَبَت فِئَةً كَثيرَةً بِإِذنِ اللَّهِ ۗ وَاللَّهُ مَعَ الصّابِرينَ۞
And Allah is with the patient.
Allah says,
وَمِنَ النّاسِ مَن يَشري نَفسَهُ ابتِغاءَ مَرضاتِ اللَّهِ ۗ وَاللَّهُ رَءوفٌ بِالعِبادِ۞
and up the people is he, who sells himself, seeking means to the approval of Allah.
And Allah is kind to his servants.
وَمِنَ النّاسِ مَن يَشري نَفسَهُ ابتِغاءَ مَرضاتِ اللَّهِ ۗ
So, here you have a person who is selling himself to get the pleasure of Allah.
Mudrik Ibn Auf(مدرك إبن عوف) said:
I was with Umar(عُمَر), when he received the messenger from An-Nouman Bin Makran(ألنعمان بن مقرن),
Umar(عُمَر) asked him about the condition of the soldiers,
the messenger kept on mentioning to Umar(عُمَر), some of the well known people who died, and then he said:
And others died, whom I don't know.
Umar(عُمَر) said: But Allah knows them.
The messenger said: And men who sold themselves to Allah,
Mudrik(مدرك) said: Among those is my uncle people claim he killed himself by throwing himself into the enemy's army.
Umar(عُمَر) said: Whoever claims that, is a liar.
He is one of those, who sold this world for the next.
Thus is in Al-Musannaf(ألمصنف) and it is Sahih(صحيح).
So, here you have a man, who jumps into the army, seeking martyrdom.
Might as well just put on an explosive belt, what's the difference.
Jumping in an army of 1000s, so it's a definite death.
A battalion of non believers came from the east, and was met by a man from the Ansaar(أنصار),
he charged against them alone and penetrated their ranks until they came out from the other side of the battalion.
Then he charged them from the back and broke the ranks, until it came out from the front,
he repeated that two or three times zigzagging in the army.
Saad Ibn Hisham(سعد إبن هشام) mentioned that to Abu Hurairah(أبوهريرة).
Abu Hurairah(أبوهريرة) recited:
And of the people is he, who sells himself, seeking means to approval of Allah.
And Allah is kind to His servants.
Aslam Abi Amran(أسلم أبي عمران) said:
We were in the army heading from Madina, heading towards Constantinople,
the head of the army was Abdur Rahman Bin Khalid Bin Walid(عبدالرحمن بن خالدبن وليد).
The Romans had their backs facing the gates of the city.
One among us rushed alone towards them.
Some people said there is no God but Allah, He is throwing himself into destruction.
تُلقوا بِأَيديكُم إِلَى التَّهلُكَةِ ۛ
Abu Ayub Al-Ansari(أبو أيوب ألأنصاري) said:
This verse was revealed speaking about us, the Ansaar(أنصار).
When Allah gave His Messenger victory and Islam prevailed.
We said: Let's go back to our businesses and take care of it.
Allah then revealed the verse,
وَأَنفِقوا في سَبيلِ اللَّهِ وَلا تُلقوا بِأَيديكُم إِلَى التَّهلُكَةِ ۛ
وَأَحسِنوا ۛ إِنَّ اللَّهَ يُحِبُّ المُحسِنينَ۞
And spend in the way of Allah and do not throw yourselves with your own hands into destruction, and do good.
Indeed, Allah loves the doers of good.
So throwing ourselves into the destruction meant going back to our farms and businesses, leaving Jihad(جهاد).
Abu Amran(أبوعمران) said Abu Ayub(أبوأيوب) remained in Jihad(جهاد), until he was buried in Constantinople,
it is in Abu Daud(أبوداؤد), At-Tirmidhi(ألتِّرمِذِيْ) and Al Hakim(ألحَاكِم).
Mujahid(مُجَاهِد) said:
The Messenger of Allah sent only two men, Abdullah Bin Masood(عبدالله بن مسعود) and Khabbab(خباب) as an army
and he sent the Dahya(دحية) as an army alone.
He said: Dahya(دحية), as an army by himself, it's one man.
This is in Al-Sunan Al-Kubra(ألسنن ألكبرى).
As-Shafie(ألشَّافعي) said:
One of the Ansaar(أنصار) was late behind when the killing of the Sahabah(صحابه) next to the well of Mauna(ماعونة) took place.
By the time he arrived vultures are already devouring his companions.
He told the Amr Bin Umayah(عمرو بن أمية).
I'm going to go alone and face the enemy, so they can kill me.
I don't want to be left behind when our companions are killed.
When our companions were killed, he did, and he was killed.
So, here you see that is Yani(يعني).
He says: I'm going to go alone and face the enemy so they can kill me.
He's going for what purpose, to die.
He made his intentions clear.
He didn't say I'm going to kill them even though that was part of his attention,
but he said: I'm going to die.
And then he said: I don't want to be left behind when our companions were killed.
I want to join them.
He did, and he was killed.
When Amr Bin Umayah(عمرو بن أمية) the only survivor of the incident told the Messenger of Allah about what happened.
The Messenger of Allah said, good words about the man,
and then he told Amr Bin Umayah(عمرو بن أمية).
And why didn't you go ahead with him.?
Why didn't he go ahead with him.?
See this issue of martyrdom operations has became a controversial issue when it shouldn't,
because the difference between suicide and martyrdom is clear.
The difference between suicide and martyrdom is Niyah(نية).
It's the Niyah(نية) that makes it suicide or makes it martyrdom.
And the man, who was in the middle of the battlefield,
Right!
The middle of the battlefield, and he stepped over his so to kill himself.
Even though he was fighting that was considered to be suicide
and Rasool Allah ﷺ when he heard Shaheed(شَهِيد), he is Shaheed(شَهِيد).
Rasool Allah ﷺ said: He's not.
He's in An-Naar(ألنَّار).
What made him die in the battlefield, and it was considered to be suicide is because of his Niyah(نية),
he couldn't have patience, because of the pain he was going through, he was injured.
He didn't have patience, he stuck a sword in the ground, and he jumped over it, and committed suicide.
This Shaheed(شَهِيد) who goes and blows himself up.
When he goes to blow himself up, is his intention to kill himself.?
His intention is to kill the enemy.
That's why he went otherwise he would blow himself up in his house.
Why didn't he have to go among the enemy.
He's doing it among the enemy to kill the enemy, and he is dying as a byproduct of that.
And his intention was to make Nikaya(نكاية) in the ranks of the enemy.
So, how come the two are confused.
It should be no room for confusion, it's very clear issue.
The difference between Shahadah(شهادة) and suicide is the Niyah(نية).
Somebody who has committed suicide, commits suicide because they're not happy with the Qadar(قَدَر) of Allah.
They're not happy with their latten life, they lost hope.
They're in the state of despair, so they take away their life.
Ash-Shaheed(ألشَهِيد) is doing it to please Allahعَزَّوَجَلْ
taking away your life for a worldly reason is suicide,
taking away your life for the sake of Allahعَزَّوَجَلْ to please Him, is Shahadah(شَهَادَة), that's the difference between the two.
Yazid Ibn Abi Ubaid(يزيد إبن أبي عبيد) said:
I asked Salmah Ibn Akwah(سلمة إبن أكوع)
What was your pledge to the Messenger of Allah on the day of Hudaibiyah(حديبية)?
He said: We pledged to die,
تبيعنا على الموت
The pledge was to die
and this is in Bukhari(بخاريْ) and Muslim(ألمسلم),
the Messenger of Allah said:
A time will come when the best of my mankind would be a man holding on to the bridle of his horse in the sake of Allah,
whenever he hears a call to battle he mounts his horse and searches for death.
So he's searching for death but he's doing it for the sake of Allahعَزَّوَجَلْ.
Ibn Masood(إبن مسعود) narrated the Messenger of Allah said:
Allah is amazed with two men.
One of them is a man who woke up from his comfortable bed to pray,
eager to receive the reward from Allah, and fearing His punishment.
The second man is one, who went to fight in the path of Allah,
but this company turned their backs in the battlefield,
he realized the punishment of turning ones back in battle,
and the reward of being steadfast.
So he went back to fight in order to have his blood spilled,
Allah would say:
Look at this servant of Mine, he went back to fight, eager for what I will reward him,
and fearing my punishment, until his blood was spilled,
and this is in Ahmad(أحمد) and it is Sahih(صحيح).
Ibn Nuhas(إبن نُحاس) says:
If there weren't any Hadith(حديث) on the virtue of immersing oneself in the enemy's army then this Hadith(حديث),
it would have been sufficient.
Before I get into the story of Salmah Ibn Akwah(سلمة إبن أكوع).
Let's make my comments after that, I'll just go through the story, it's a bit long story, but it's a very interesting one.
Salmah Ibn Akwah(سلمة إبن أكوع) narrates and he's telling his own story and this is in Sahih Muslim(صحيح مسلم).
He said: Then we moved, returning to Madina and halter at a place
where there was a mountain between us and Banul-Lahyan(بنوالَّحيان), who were polytheist.
He's talking about Banul-Lahyan(بنوالَّحيان), who were polytheists,
the Messenger of Allah, may peace be upon him, asked Allah's forgiveness for one, who ascended the mountain at night
to act as a scout for the messenger of Allah ﷺ and his companions.
So, I ascended that mountain twice or thrice that night.
At last we reached Madina.
So, Rasool Allah ﷺ sent his camels with his slave Rabah(رباح), and I was with him.
I also went to the pasture with the horse of Talha(طلحة), along with his camels.
See Salmah Ibn Akwah(سلمة إبن أكوع) was helping out Talha(طلحة) he was like a servant for him,
so he would take his horse out to the pasture and take care of it.
So he happened to be next to the shepherd of Rasool Allah ﷺ.
When the day dawned Abdul Rahman Al-Fazari(عبدالرحمن ألفظاري) made a raid
and drove away out of the camels of the Messenger of Allah,
and killed the man who looked after them.
So this is a man, who came with some Bedouins from Najd(نجد) and they raided the area surrounding Madina
and they stole away the camels of Rasool Allah ﷺ and killed his shepherd.
I said: Rabah(رباح) ride this horse, take it to Talha Bin Obaidillah(طلحة بن عبيدالله) and informed the Messenger of Allah,
that the polytheists, have made away with his camels.
Then I stood up on a hillock.
I said: Rabah(رباح) ride this horse, take it to the Talha Bin Obaidillah(طلحة بن عبيدالله)
and informed the Messenger of Allah, that the polytheists have made away with his camels.
Then I stood upon a hillock
and turning my face to Madina shouted thrice, come to our help.
Then I set out in pursuit of the Raiders shooting at them with arrows and chanting poetry.
I am the son of Al-Akwah(ألأكوع), and today is the day of defeat for the mean.
خُذْهَا وَاَنَا اِبْنِ الْاَكْوَعْ وَالْيَوْم يَوْمُ الرُّضَّعْ
I would overtake a man from them shoot at him an arrow that would reach his shoulder.
And I would say take it, and he would recite the same verses,
خُذْهَا وَاَنَا اِبْنِ الْاَكْوَعْ وَالْيَوْم يَوْمُ الرُّضَّعْ
So this was the slogan for the entire day.
By God! I continued shooting at them and hamstringing their animals.
Whenever a horseman turned upon me, I was coming to a tree and hid myself sitting at its base,
then I would shoot at him and hamstrung his horse.
At last they entered the narrow mountain gourds.
I ascended that mountain and held them at bay by throwing stones at them.
I continue to chase them in this way, until I got all the camels of the Messenger of Allah, released,
and no camel was left with them.
The left me.
So they left him, but I followed them shooting at them continually
until they dropped more than 30 mantle's on 30 Lance's, lighting their burden.
On everything they dropped I put a mark with the help of a piece of stone.
So Rasool Allah ﷺ and his companions might recognize them.
So he's running, whenever they drop something he would leave mark over it and continue running .
Salmah Ibn Akwah(سلمة إبن أكوع) was the fastest runner among the Sahabah(صحابه),
Allah Alam(ألله اعلم), if this is an exaggeration, but they say that he would race with animals, camels horses.
He was that fast.
They went on until they came to a narrow valley.
When so and so son of Badr Al-Fazari(بدرألفظاري) he joined them.
They now sat down to take their breakfast, and I sat on top of a tapering rock.
Al-Fazari(ألفظاري) said: Who is that fellow I'm seeing.
They said: This fellow has harassed us.
By Allah, He has not left us As dusk and has been continually shooting at us,
until he smashed everything from our hands.
He said: Four of you should make a dash at him, and kill him.
Accordingly, four of them ascended the mountain, coming towards me,
when it became possible for me to talk to them.
I said: Do you recognize me.?
They said: No! Who are you?
I said: I am Salma son of Al-Akwah(أكوع).
By the being, Who has honored the countenance of Muhammadﷺ I can kill any of you I like,
but none of you will be able to kill me.
One of them said: I think he's right!
So they returned.
I did not move from my place until I saw the Horsemen of Rasool Allah ﷺ came riding through the trees.
Low the foremost among them was Akhram Al-Asdi(أخرم ألأسدي).
Behind him was Abu Qatadah Al-Ansari(أبوقتادة ألأنصاري), and behind him was Al-Miqdad Al-Aswad Al-Kindi(ألمقداد بن ألأسود ألكندي).
I can't hold up the reign of Akhram(أخرم)'s horse seeing this,
they the Raiders fled.
I said, to Akhram(أخرم), Akhram(أخرم) guard yourself against them,
until Allah His Messenger and His companions join you.
He said Salamah(سلمة), if you believe in Allah and the day of judgment.
And if you know that paradise is reality and hell is reality.
You should not stand between me and martyrdom.
So I let him go Akhram(أخرم) and Abdur Rahman Al-Fazari(عبدالرحمن ألفظاري) met in combat,
Akhram(أخرم) hamstrung Abdur-Rahman(عبدالرحمن)'s horse, and the ladder struck him with his lance and killed him.
So, Al-Akhram(أخرم) was killed.
Abdur Rahman(عبدالرحمن) turned about driving Akhram(أخرم)'s horse,
Abu Qatadah(أبوقتادة), a horseman of the Messenger of Allah,
met Abdur Rahman(عبدالرحمن) in combat smote him with his lance and killed him.
By the being who honored the countenance of Muhammadﷺ, I followed them running on my feet,
so fast that I couldn't see behind me the companions of Muhammadﷺ, nor any dust raised by their horses.
So he is running on foot, Faster than the horses behind them of Rasool Allah ﷺ and the Companions,
he said: I couldn't even see them behind me.
I followed them, until before sunset so this is an entire day.
I mean from Fajr(فجر) until sunset.
So I followed them until before sunset they reached the Valley,
which had the spring of water, which was called Zuqarad(ذوقرد)
so that they could have a drink, for they were thirsty.
They saw me running towards them.
I turned them out of the valley before they could drink a drop of water,
they left the valley and ran down the slope.
I ran behind them over took a man from them, shot him with an arrow through the shoulder blade, and said:
Take this, I'm the son of Al-Akwah(أكوع).
And today is the day of annulations for the people who are mean,
the fellow who was wounded said: May his mother weep over him,
Are you the Akwah(أكوع), who has been chasing us since this morning.
Are you the same Akwah(أكوع).?
This guy he is injured, he's dying but he has that question of mind.
He said: Is this the same Akwah(أكوع).?
I said: Yes! O enemy of thyself, the same Akwah(أكوع).
They'll have two horses dead tired,
I mean the horses are dead tired, he's still running.
The left two horses dead tired on the hillock.
And I came dragging them along to the Messenger of Allah.
I met Amir(عامر), who had with him a container, having milk diluted with water
and a container having water.
I performed Wudhoo(وضؤ) with the water and drank the milk.
Then I came to Rasool Allah ﷺ while he was at the spring of water from which I had driven them away.
Rasool Allah ﷺ had captured those camels and everything else,
I had captured and all the Lancers and mantle's I had snatched from the Mushrikeen(مشركين)
and Bilal(بلال) had slaughtered the she camel from the camels, I had seized from the people,
and was roasting its liver and hump for the Messenger of Allah.
I said: O Rasool Ullah. Let me select from our people 100 men,
And I will follow the marauders,
and I will finish them all, so that nobody is left to convey the news of their destruction to their people.
At these words of mine. Rasool Allah ﷺ laughed, so much
that his molar teeth could be seen in the light of the fire,
he said: Salamah(سلمة), do you think you can do this.
I said: Yes!
By the being who has honored you.
He said: Now they have reached the land of Ghatafan(غطافان)
where they are being fed.
At this time a man from Ghatafan(غطافان) came along and said:
So and so slaughter the camel for them,
when they were exposing it skin they saw dust.
They said: They Akwah(أكوع) and his companions have come, so they went away fleeing.
When it was morning the Messenger of Allah said:
Our best horseman today is Abu Qatadah(أبوقتادة), and our best footman today is Salamah(سلمة).
Then he gave me two shares of the booty.
Share meant for the horsemen, and the share meant for the footmen, and combined both of them for me.
This is in Muslim(ألمسلم) and Musnad Imam Ahmad(مَسند اِمَامْ اَحْمَدْ).
Now Ibn Nuhas(إبن نُحاس) says:
In the request of Salamah(سلمة) to send with him 100 of the companions, is an evidence of the immense number of the enemy.
Otherwise he wouldn't request such a number.
So Salamah(سلمة) was pursuing an entire army on foot, alone, and he gave him such a hard time.
This is another interesting story.
Abul-Ala Bin Hazrami(أبوالأعلى بن حض) said: Bisr Bin Artaa(بسر بن أرطأة) attacked the land of the Romans.
Do you remember Bisr Bin Artaa(بسر بن أرطأة)?
He was the Ameer(أمير) of the army, when Abu Muslim Al-Khaulani(أبومسلم ألخولاني) went to him and asked him,
to appoint him as the leader of the Shuhadaa(شُهَدآء).
It was Bisr Bin Artaa(بسر بن أرطأة) who was the leader of that army.
So but the rear of his army was constantly attacked
and whenever he would prepare a trap for the attackers, his soldiers would be attacked instead.
So he decided to stay behind with 100 of his soldiers to figure out who was ambushing them.
One day he went alone in one of the valleys and found 30 horses, tied next to a monastery with the Knights inside it,
he realized that this was the group who were ambushing his army.
So he tied his horse next to the monastery
and went in and close the door behind him, preventing them from leaving.
He then started fighting them single handedly.
And by the time they were able to lay their hands on their weapons he had already killed three of them.
When Bisr(بسر)'s Soldiers discovered his absence, they went searching for him
and came by the monastery and found his horse.
They also heard the noise coming from inside the monastery,
so they tried getting in, but the door was closed.
So they had to break off some panels from the roof and then descended into the monastery.
They found him fighting the knights, with his sword in one hand
and the other hand was holding some of his intestines that had spilled out.
He then fell down unconscious.
His soldiers continued the fight killing some and capturing the rest.
The captured, ask the soldiers.
We ask you in the name of God, who is that man.
They said: He is Bisr Bin Artaa(بسر بن أرطأة), the Roman knights said:
In the name of God, no woman has ever given birth to anyone like him.
The soldiers then put the hanging intestines back into his stomach, since none of them was punctured.
They tied his stomach with some of their turbans
and they carried him back, then his stomach was stitched and he was cured.
There's a difference of opinion on whether Bisr(بسر) was a companion or a Tabae(تابعي).
He was one of the most courageous of this nation.
Al-Bara Bin Aazib(ألبراءبن عازب) narrates,
Allah's apostle sent Abdullah Bin Atiq(عبدالله بن عتيق)
and Abdullah Bin Utbah(عبدالله بن عتبة) the group of men to Abu Rafia(أبورافع) to kill him.
They proceeded till they approached his castles,
so this was an assassination mission, appointed by Rasool Allah ﷺ.
Rasool Allah ﷺ appointed Abdullah Bin Atiq(عبدالله بن عتيق) to assassinate, Abi Rafia(أبي رافع),
Abi Rafia(أبي رافع) was a wealthy trader in Hijaz(حجاز), causing the Muslims, so much trouble.
So Rasool Allah ﷺ sanctioned his assassination and he appointed Abdullah Bin Atiq(عبدالله بن عتيق)
and some of the other Ansaar(أنصار) to this special operation.
So they proceeded till they approached his castle
where upon Abdullah Bin Atiq(عبدالله بن عتيق) said to them, wait here!
And in the meantime I will go and see.
Abdullah(عبدالله) said: Later on, I played a trick, in order to enter the castle.
By chance they lost the donkey of theirs and came out carrying a flaming light to search for it.
I was afraid that they would recognize me, so I covered my head and legs
and pretended that I was answering the call to nature.
So you know, this is castle, everybody is known in there.
And these castles close at night, they close at night.
So he covered his head, and sat down pretending that he's responding to the call of nature,
so that when they come back they think that he is somebody from the castle who came out to respond, the call of nature,
you don't have toilets in there, you have to go out.
So, this is the trick he used.
So the gatekeeper called, whoever wants to come in should come in before I close the gate.
So I went in and hid myself in the stall of a donkey, near the gate of the castle.
They took their supper with Abu Rafia(أبورافع) and had a chat till late night.
Then they went back to their homes, when the voices vanished,
and I no longer detected any movement I came out.
I had seen where the gatekeeper had kept the key of the castle in a hole in the wall.
So I took it and unlocked the gate of the castle, saying to myself, if these people should notice me I will run away easily.
Then I locked all the doors of their houses from outside, while they're inside.
So, he locked them up
and ascended to Abu Rafia(أبورافع) via staircase.
I saw the house in complete darkness with its lights, with its lights off.
Now listen to this!
So the lights are off.
And he is inside the house of Abu Rafia(أبورافع), he wants to know, where Abu Rafia(أبورافع) is?
and I could not know where the man was,
so I called O Abu Rafia(أبورافع).!
He replied, who is it?
I proceeded towards the voice and hit him.
He cried loudly, but my blow was futile.
Then look at this,
Then I came to him pretending to help him,
saying with a different tone of voice,
now he changed his voice as if he's the guard he is going to help him.
What is wrong with you, Abu Rafia(أبورافع).
He said: Are you not surprised, woe onto your mother, a man has come to me and hit me with a sword.
So again I aimed at him and hit him.
But the blow proved futile again.
And on that Abu Rafia(أبورافع) cried loudly and his wife got up.
I came again and change my voice as if I were a helper,
and I found Abu Rafia(أبورافع) laying straight on his back.
So I drove the sword into his belly and bent on it,
till I heard the sound of his spine break.
So he cracked the spine with the sword, that's it, it's certain death.
Then I came out, filled with astonishment and went to the staircase to descend,
but I fell down from it and got my leg, dislocated.
I bandage it and went to my companions limping,
I said to them: Go and tell Allah's Apostle of this good news,
but I will not leave this place till I hear the news of his death.
Now you know the pain of a dislocated foot, extremely painful.
He wrapped it with his turban, and he refused to leave.
He wanted to stay behind, so that he would actually hear the announcement that Abu Rafia(أبورافع) is dead.
Now when you crack the spine of somebody, he is dead.
But this shows you that the Sahabah(صحابه) took their missions, extremely seriously.
This is Ibkan Ul-Amal(إتقان العمل), this is perfection of your work.
He's gonna hang around to make sure that he has fulfilled the mission that was appointed to him by Rasool Allah ﷺ.
It is tells you the difference between the true dedicated Mujahid(مُجَاهِد) Fee-Sabeel-Lillah(فِي سَبيل الله)
and the one, who's out there and acting in the movie.
When dawn broke, an announcer of death got over the wall and announced,
I convey to you the news of Abu Rafia(أبورافع)'s as death.
I got up and proceeded without feeling any pain,
until I caught up with my companions before they reach the Prophet to whom I conveyed the good news to.
In another narration it says that he actually did go and he had a lot of pain,
Rasool Allah ﷺ, placed his hand over his foot and he immediately cured.
Now this Hadith(حديث) is quoted in the section here.
But I think that this lesson that I mentioned, it is extremely important point that that needs to be highlighted
that, you know, perfection in such work is extremely important.
Perfection, patience.
There is an army magazine in America called the American GI,
they wrote an article about the Mujahideen(مجاهدين) in the Philippines.
This was a few years ago,
they said that some of these soldiers are so dedicated, you could post them on monitoring position on top of the tree,
they would be in camouflage, and they would wait there for days without moving.
So this is Sabr(صبر), I mean this is Ribat(رباط) staying there for days and not moving.
And the battle of Al-Qadsiya(ألقادسية), the Muslims were a little over 7000.
While the non believers were 40 or 70,000 accompanied by 70 elephants.
Al-Tartushi(ألطرطوشي) mentions in Siraj Ul-Malook(سراج الملوك),
that Amr Bin Madiyakrib(عمروبن معديكرب) went next to the river and told his people.
I'm going to cross the bridge, if you follow me after a time equivalent to the time it takes to slaughter a camel.
You will find me with a sword in my hand fighting whoever is in front of me, and the enemies surrounding me.
And I'm standing between them.
If you come later than that, you would find me dead.
And then he crossed the bridge over the river towards the enemy's camp.
A while later, his people said: O sons of the Zabeed(زبيد)!
Are we going to leave our man alone, we might not even catch him alive.
So they crossed the bridge, and found him without his horse.
While he was holding both back legs of an enemy's horse and the horse failed to move,
the fighter on the horse was trying to reach Amr(عمرو) behind him with his sword with no avail.
When the fighter saw us attacking he came down from his horse and ran away.
Amr(عمرو) then mounted the horse. He then told us you were almost going to miss me.
They asked him: Where's your horse he said it was hit by an arrow that killed it.
And I fell off its back.
And imagine a man holding a horse.
Al-Tartushi(ألطرطوشي) mentions in Siraj Ul-Malook(سراج الملوك) and Al-Qurtubi(ألقرطبي) in his history
that Tariq bin Ziad(طارق بن زياد), crossing into Andalusia, Spain, with 1700 Men.
Tazfir(تضفر) was the deputy of Ruzreeq(رزريق), Ruzreeq(رزريق), is Rodriguez.
And he fought with Tariq(طارق) and his army for three continuous days.
He sent a message to Ruzreeq(رزريق), that some people crossed over to us.
And I don't know whether they belong to this earth, or they came from the heaven.
We have no capability of fighting them alone.
So we urge you to come and assist us yourself.
Tazfir(تضفر) came with an enforcement of 90,000 strong.
They fought with the Muslims for another three days,
things we're tightening on the Muslims so Tariq(طارق) told them:
You have no refuge but in your swords.
Where are you going to go.?
When you are in the middle of your enemy's territory and the seas behind you.
I'm going to do something that would bring either Victory or death,
they said what are you going to do.?
He said: I will attack their leader straight on.
If you see me charged than charge with me.
They did that Ruzreeq(رزريق) was killed, along with many of his soldiers and they were defeated.
Only a small number of Muslims were killed.
Tariq(طارق) then sent the head of Ruzreeq(رزريق) to Musa Bin Nusair(موسى بن نصير) in Africa.
And Musa(موسى) sent it to the Khalifah(خليفه), Al-Walid Bin Abdul Malik(ألوليد بن عبدالملك) in Damascus.
Sabith(ثابت) narrated that Ikrimah(عكرمة), the son of Abu Jahal(ابوجَهَل) dismounted his horse in battle,
Khalid Ibn Walid(خالد ابن وليد) told him: Don't do that, your death would be hard on the Muslims,
he replied Oh Khalid(خالد) leave me alone!
You became a Muslim with the Messenger of Allah, while my father and myself were the worst and animosity against him.
He fought on foot until he was killed.
He died in the battle of Yarmook(يرموك).
Malik Ibn Dinar(مالك إبن دينار) said: During the Battle of Zawiya(زاوية) Abdullah Bin Gharif(عبدالله بن غارف) said:
I am seeing something I cannot hold back from, let's head to paradise.
He then broke the sheath of his sword and fought until he was killed.
When he was buried his grave would give off the smell of musk.
I went myself to his grave and picked up some of his dirt and smelled Musk emanating from it.
This is by the way, one of the most predominant Karamat(کرامات) of the Mujahideen(مجاهدين), in our current age.
Scholars differed on the issue of an individual throwing himself into the enemy's army alone.
And we have mentioned earlier, sufficient references that clearly show
that it is a recommended act, and carries a great reward.
Abu Hamid Al-Ghazali(أبوحامدألغزالي) said in the Ahya(أحياء).
There is no difference in opinion that an individual Muslim can attack the ranks of the non believers and fight them alone.
Even if he knows that he would be killed.
So, Abu Hamid Al-Ghazali(أبوحامدألغزالي) is saying that it's alright to attack an army alone.
Even though you know that you are going to be killed
and just as it is allowed for him to fight the nonbelievers until he is killed,
it is also allowed to do that in enjoining good and forbidding evil.
But if he knows that his action won't harm the enemy,
such as a blind or incapacitated man throwing himself into the enemy that is prohibited.
It is allowed for him to commit such an action
when he realizes that he won't be killed, until he himself kills,
or he realizes that his action would weaken the hearts of the non believers,
by them, seeing his courage and thinking that the Muslims have no concern for life,
and that they love martyrdom in the sake of Allah, that would weaken them.
Brothers!!! There is nothing! Nothing today!
That puts fear in the hearts of the enemy of Allah, like martyrdom operations.
They do not fear, Muslim governments, they do not fearing Muslim armies,
they do not fear the economical power of the Muslims, but this thing drives him crazy.
It is the most powerful weapon that Muslims of today possess.
Without a doubt.
And it is the one thing that they cannot comprehend, because every army of the Kuffar(كفار) has a philosophy.
It has a foundation for fighting that philosophy is, you win against your enemy.
By taking the advantage of what they love most.
And that is their life and their wealth.
This is the philosophy behind the fighting of any army,
that you are able to strike fear in the hearts of your enemy
and you are able to take away from them, what is dear to them,
and that is how you will defeat them.
But when they are facing a foe, who doesn't really care about his life,
that changes the whole psychology upside down,
and it's something that they cannot understand.
I had the conversation with the Yahoodi(يهودي).
On the issue of Amleat Ish'haadiah(عمليات ألشهادية).
He said: I want you to explain to me,
how could somebody make the conscious choice of going and dying.
If as you claiming it's not because of any despair or psychological problems,
because you sometimes have this statement that the reason why the Palestinians are doing this is out of despair
and they have given up life
and that's not the case these are young boys and now girls,
who know exactly what they're doing to suffer from no psychological illnesses.
And they could be coming from very well off, backgrounds, successful in life,
and they are making this conscious choice to leave this Duniyah(دُنِيَّا) to face Allahعَزَّوَجَلْ.
So he said: I don't understand that, I want you to explain it, so I tried my best to explain it.
In the end they said: Listen!
I just don't get it.
How come you don't love life.?
Can't you see how beautiful life is.
And I was telling myself, Subhaan Allah(سُبْحَان الله),
وَلَتَجِدَنَّهُم أَحرَصَ النّاسِ عَلىٰ حَياةٍ وَمِنَ الَّذينَ أَشرَكوا ۚ
He is repeating to me the words of the Ayah(آية).
Can't you see, how beautiful this world is, how nice it is, how could you leave it.?
Now this issue of Amleat Ish'haadiah(عمليات ألشهادية) a few years ago,
I used to say that this might be the issue between Ahl Us-Sunnah(أهل السنة) and Ahl-Ul-Bid'ah(اهل البدعة), between Haqq(حَقّ) and Batil(باطل).
And when I would say that some brothers would question, how can you make such a statement.
But now Subhaan Allah(سُبْحَان الله), if you see it, let me just give you a background of this.
In our Islamic history you always had sect, who follows Sunnah(سنة) and sects who are on Bidd'ah(بدعة).
You'd have differences in a lot of issues,
but there'll be one particular issue that would be a rallying issue, for this group.
Like for example when it comes to Mutazila(معتزلة),
the rallying issue for Ahl Us-Sunnah(أهل السنة) and Ahl-Ul-Bid'ah(اهل البدعة) was Khalq Al- Qur'an(خلق ألقرآن).
Al-Mutazila(ألمعتزلة) would say that Qur'an was created
and Ahl Us-Sunnah(أهل السنة) would say that Qur'an is the word of Allah.
Now this wasn't the only issue of difference between Al-Mutazila(ألمعتزلة) and Ahl Us-Sunnah(أهل السنة) there were many issues.
But this became the, the issue of contest.
This is where each side would rally around their position.
And when you read about it now you say, what's the big deal about this.
I mean, why was Khalq Al- Qur'an(خلق ألقرآن) was such a big issue.
It wasn't just Khalq Al- Qur'an(خلق ألقرآن), Khalq Al- Qur'an(خلق ألقرآن) was just the tip of the iceberg.
Khalq Al- Qur'an(خلق ألقرآن), was the issue that determines whether a person would be following a Sunnah(سنة) or Bid'ah(بدعة),
by just knowing their position on this, you can know their position on many other issues,
you don't have to go down the line and keep on asking them other questions.
This show of Khalq Al- Qur'an(خلق ألقرآن) would spell it out.
Even though the issue of now relating to the issue of Amleat Ish'haadiah(عمليات ألشهادية), Martyrdom Operations,
Martyrdom Operations is not an issue of Aqeedah(عَقِيدة), that has to be made clear,
it's an issue of Fiqh(فقه), it's a difference in Fiqh(فقه).
However, even though it's an issue of Fiqh(فقه),
but a position of a person on this issue tells you a lot about their positions on Aqeedah(عَقِيدة) issues and other issues as well.
It's not really a Bid'ah(بدعة) itself to have a different opinion in Fiqh(فقه), that's not the thing.
But the position on Amleat Ish'haadiah(عمليات ألشهادية) will tell you a lot about what the person's views are, on many other issues.
For example, when it comes to Amleat Ish'haadiah(عمليات ألشهادية) now,
across the board, every Jihadi(جهادي) group or individuals with Jihad(جهاد) inclinations,
or Islamic movements that are not Jihadi(جهادي) but they have concern Allah for Jihad(جهاد),
they have a unified position when it comes to Amleat Ish'haadiah(عمليات ألشهادية), they are all for it.
And they support it, and they consider to be the only correct opinion.
While on the other hand, you would find that the Ulama(علماء) of Sultan(سلطان), the scholars of the kings.
Number two, the Munafiqeen(مُنافقين),
and number three and I'm not bundling them together, I'm just mentioning the categories of people,
the pacifist Muslim, whether they be from a Sufi(صوفي) background, or as they claim a reformist political background,
they would be against the Amleat Ish'haadiah(عمليات ألشهادية).
So you can see how this is becoming a rallying point.
The position on a Amleat Ish'haadiah(عمليات ألشهادية) would tell you Al-Wala(ولآء) and Al-Bara(ألبرآء) of a person,
even though, it might not come out.
It tells you a lot on their view towards the conflict between Haqq(حَقّ) and Batil(باطل).
There's so many issues that are attached to a Amleat Ish'haadiah(عمليات ألشهادية) now
that this could potentially become the criteria, between Ahl-Ul-Haqq Wal Batil(أهل الحَقّ والباطل),
Allah Alam(ألله أعلم), it could,
because now we find that this is the issue that the West wants to bring an end to.
It is the issue of Fiqh(فقه) that the West will not accept a different opinion in.
Now the West is trying to re-manufacture Islam and repackage it and present it in a new way.
Now I was reading, an article by an American conservative,
he's a Republican, he's one of the thinkers of the Republican Party.
He said: We the Christians and the Jews were successful in bringing reformation to our religion.
And it's about time that the Muslims do the same.
Now if the Muslims are incapable of doing that themselves we're willing to step in and help them
and offer them a reformation, and if they refused to accept it peacefully,
then we'll have to force it down their throats, by the use of power.
So here you have, we're going to tell you what you need to believe in, we're going to tell you what your opinion should be.
And there's a new book that came out just a few weeks ago, it called the CIA at war.
And the author did interviews with officials from the CIA from the rank and file all the way up to George Tenet,
one of the things mentioned in the book is that George Tenet is saying that the way we're waging the war in Iraq and Afghanistan.
We have hired great Islamic scholars across the Muslim world, to help us out in giving Fatwa(فتوى),
that are more pro American and mainstream and moderate, and we are paying them for that.
Now the author said: He didn't want to go into names but he said we have very high caliber scholars working for us.
So you have now a concerted orchestrated effort to redefine what Islam means.
And one of the important issues would be, where do you stand on the issue of Amleat Ish'haadiah(عمليات ألشهادية).
It will be like the Fitnah(فِتْنَه) in the time of Al-Abbsieen(ألعباسيين),
they would bring a person and tell him what do you say about Qur'an, is it Makhluq(مخلوق) or not?
The same thing that happened tomorrow, they'll bring a person and tell him what is your view on Amleat Ish'haadiah(عمليات ألشهادية),
even though it's a Fiq'hi(فقهي) issue, but it stands for a lot,
there are many other vested issues in it.
Now, Subhaan Allah(سبحان الله), a thought came in my mind, let me recall it, but any way.
Yeah, Thomas Friedman, who is an editor, with the New York Times.
He actually wrote an article on this.
He said: That the West needs to come together and put its resources
into bringing an end to this view that allows martyrdom operations otherwise our entire western civilization is at risk.
Yani(يعني) he sees that the opinion of Muslims on Amleat Ish'haadiah(عمليات ألشهادية),
could threaten the entire existence of the Western civilization.
That's how serious they're taking this issue.
Now when I said, Ulama-Al-Sultan(علماءألسلطان), along with Al-Munafiqeen(مُنافقين).
And then I add to that the pacifist Muslims.
And when I mentioning them, I'm not bundling them with them with Al-Munafiqeen(مُنافقين) and Ulama Al-Sultan(علماء ألسلطان).
Because the motives are different, the motives are different.
The pacifist might be doing this out of concern for Islam.
They think that we need to give Islam a good name and they think that by doing that they're giving Islam a good name
and you would find this prominent among for example, most of the modern Tasawuf(تصوف) movement,
also with some of the Political Islamic organizations that see advancing Islam through peaceful political means,
they would have this view on Amleat Ish'haadiah(عمليات ألشهادية).
However, you wouldn't find any difference among the believers, who believe in Jihad(جهاد),
on the issue of Amleat Ish'haadiah(عمليات ألشهادية), its not the issue of Fiqh(فقه) among them.
Ar-Rafie(ألرافعي) and An-Nawwawi(ألنووِي) and others have stated that paralleling your soul in Jihad(جهاد) is allowed.
In fact, An-Nawwawi(ألنووِي) in his commentary on Sahih Muslim(صحيح مسلم)
he mentions that it is the consensus of the scholars,
he mentioned that in his commentary on the story of the Battle of the Zu-Qard(ذوقرد),
the Battle of the Zu-Qard(ذوقرد) is the one we mentioned the story of Salmah Ibn Akwah(سلمة إبن أكوع).
An-Nawwawi(ألنووِي) says:
إلقاء نفسي في غمرات القتال وقد تفقو على جواز تغرير بالنفس في الجهاد في المبارزه في غيرها
Al-Qurtubi(ألقرطبي) said:
And this is similar to what has been narrated in Bukhari(بخاريْ), that a man came to the Messenger of Allah and said:
What if I am killed in the path of Allah with sincerity and patience,
the Messenger of Allah said:
You will be given Paradise, he immersed himself into the enemy's army, until he was killed.
صَلَّى الله عَلى سَيَّدِنَا محمد وَعَلى اَلِهِ وَ صَحْبِهِ وَسَلِّمْ
The general ruling is that you tried to kill in the best way.
There are exceptions like what I mentioned with Al-Murtaddeen(مرتدين) they were killed in a more ruthless fashion,
because of the crime of Riddah(ردَّة).
In the Hadith(حديث) of Uraneen(عرنيين) which is in Bukhari(بخاريْ).
And that was the most brutal way that by Rasool Allah ﷺ has ever used to kill a foe.
Rasool Allah ﷺ had these men, their eyes plucked out and had their arms and feet slashed.
And he let them die by bleeding in the desert, suffering from thirst, slow death,
because these men, they came to Rasool Allah ﷺ and they and they accepted Islam, claim to be Muslim.
And then they said that Madina, the climate of Madina is making us sick.
So Rasool Allah ﷺ told them go out of Madina,
because it seems that Madina had some stagnant water and because of the agriculture,
and there couldn't have been infestations of malaria.
So people were getting a fever in there and especially for Bedouins, it was very difficult for them.
So Rasool Allah ﷺ told them to get out of Madina and he sent them out with his shepherd,
with his camels, and with the camels of Sadaqah(صدقة), and told them to drink from the urine and the milk of the camels,
it's going to cure their particular condition.
They went out as soon as they got out of bounds.
They, they plucked out the eyes of the shepherd.
And they let him die, and they stole all of the camels of Rasool Ullah.
So Rasool Ullah captured them.
This is what he did to them, blinded them and have them die on the rock,
it says, one of the Sahabah(صحابه) said: I saw them die.
They were so thirsty, they were licking the rocks before they died, and nobody would give them water.
So there is Ta'amul Bilmisl(تعمل بالمثل), I am talking about the general rule.
The general rule is, Ahsan-Ul-Qitla(أحسن القتلى)
unless there's a reason to do otherwise.
Now mutilating dead bodies is not allowed, even if they do it,
because when that happens to Hamza(حمزه) Rasool Allah ﷺ said: I'm gonna mutilate 70 of their bodies.
Allahعَزَّوَجَلْ revealed the Ayah(آية).
وَإِن عاقَبتُم فَعاقِبوا بِمِثلِ ما عوقِبتُم بِهِ ۖ وَلَئِن صَبَرتُم لَهُوَ خَيرٌ لِلصّابِرينَ۞
Anyway, it was made Haram(حرام) to mutilate the bodies of the dead
and Abu Bakr(ابوبكر) in his Wasiyyah(وصية) to Usamah(أسامة), he said:
ولا تُمثِّل
Do not mutilate the bodies of the dead.
Now with the civilians issue.
Islam divides the people into Muharib(محارب) and Non Muharib(محارب), combatants and non combatants.
It's not just civilians like that because civilians could mean different things.
The Islamic terminology is combatants and non combatants.
If a woman fights she is killed.
Therefore, in Israel(اسرائيل) everybody is a reserved, either active duty or reserved.
So men and women are legitimate targets,
women and men in Israel, the ones you see in the cafes are not classified as civilians.
They are in the army.
Rasool Allah ﷺ did order the execution of two women, in separate occasions
because they have participated in fighting.
Non combatants are the ones that that should not be targeted.
Now, the children that ended up dying.
They shouldn't be specifically targeted, children should not be targeted,
however if they die as collateral damage they're not intended,
then that is allowed because Rasool Allah ﷺ engaged in what was called Tabeet(تبيت),
At- Tabeet(تبيت) is when you attack a village or a town at night.
Because the attack is at night and under the cover of darkness.
Everybody gets killed, you can't really distinguish between who is who.
Salmah Ibn Akwah(سلمة إبن أكوع) said:
We were sent on a mission of Tabeet(تبيت), and I, by myself, kill the inhabitants of nine, houses,
In general, nine houses, he didn't really say that I differentiate it.
Rasool Allah ﷺ engaged in this type of warfare when it was needed.
The key thing in Shariah(شريعة) is, if there's a benefit for Shariah(شريعة) in something than it is done.
These rules apply as long as they're not going to harm their religion,
in the Battle of Banu Nadhir( بنونضير) Rasool Allah ﷺ has previously given orders that he shouldn't cut down trees.
In Banu Nadhir( بنونضير) Rasool Allah ﷺ told him: Go and cut down the trees.
Why? Because Banu Nadhir( بنونضير), were hiding in their forts, and their farms were outside,
and they were looking forward to a very, very long survival in their fortresses
because they have all of thing, they would need.
So they're very confident that they could handle this situation and Rasool Allah ﷺ end up leaving them alone.
Rasool Allah ﷺ said: Cut down the trees.
They became very upset and they say:
محمد يَنْهَا عَنْ فَسَادِ ثُمَّ يُفْسِدُو فِى الاَرضْ
Muhammad(محمد) is telling the people not to corrupt on land, and then he does it himself.
Now this was a very successful media campaign.
Allahعَزَّوَجَلْ revealed the Ayah(آية).
مَا قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَىٰ أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِيَ الْفَاسِقِينَ۞
مَا قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَىٰ أُصُولِهَا فَبِإِذْنِ
Every tree that you cut down and every tree that you left was done by the permission of Allah.
So Allahعَزَّوَجَلْ revealed the Ayah(آية) supporting Rasool Allah ﷺ what he did.
That's in Surat-Ul-Hashr(سورة الحشر), the beginning of surah(سورة).
So the message is, you're not going to take advantage of our kindness,
you're not going to take advantage of our peace, you're not going to take advantage of our rules.
If you try to take advantage of them, the rules are not going to apply to you anymore.
Nobody makes rules that end up causing them harm, that's naivety that stupidity.
And that's what the enemy wants.
And that's why the Yahood(يهود) were making these rumors
because they felt that these rules, they can take advantage of them.
With these men, whom Rasool Allah ﷺ plucked out their eyes,
Rasool Ullah giving them a hint, a message, you can't take advantage of me.
You're not going to take advantage of my generosity, you do that, these are the consequences that you will suffer.
So with these rules of civilians trees all of these issues,
they are applied as long as they're not going to end up harming the Muslims.
As soon as they start harming the Muslims, all of these rules are abrogated or overruled.
Yeah, in Hisaar At-Taef(حصاراَلطَّائِف) Rasool Allah ﷺ use Al-Manjaneeq(ألمنجنيق), a catapult,
you can't control where the catapult will land.
That is a strong argument.
It is a strong argument that they are actually complicit, in the crime.
But even without that, when Rasool Allah ﷺ would give Da'wah(دعوة) to a people,
he would not submit a brochure to every single member of the community, he send a letter to the head of state.
And based on the response of the head of state, Rasool Allah ﷺ would react to the entire nation,
based on what the head of state does.
Rasool Allah ﷺ sent a letter to Heracul(هراقل), he sent a letter to the Kisra(كسرى),
and Rasool Allah ﷺ would fight everyone in that nation based on the response of the leader.
So, we don't even have to go to that level of voting, thing.
But, this voting thing would help them the argument for the issue of whether there are combatants or not.
Not on the legitimacy of the war itself,
is the issue clear.?
This is a very relevant, incident to a lot of what is happening today,
Rasool Allah ﷺ appointed Ubaidah Bin Jahash(عبيدالله بن جحش) over a Sariyah(سرية) of about eight Sahabah(صحابه),
to go and, he gave him a letter, sealed letter he told him don't open it, until you reach this location.
In the letter, it says: Go to Nahla(نخلة) and, don't force anybody to come with you.
Because this was before Qital(قتال) has started and this was the first time so it was made voluntary.
So after they passed three days away from Madina, he opened the letter,
he said: Whoever wants to join me, can join.
They all decided to join.
So they went and they saw the caravan.
But the problem is, they were in Ash-Hurul-Hurum(أشهرالحرم),
there was this very, very solid and deep tradition in Arabia that you do not fight within the four months,
the sacred month, you do not fight, it is just totally unacceptable.
It is a norm or a tradition that no one breaks, and the few people who break their reputation was ruined.
And they're considered it to be a betrayal of the tradition.
They were in the last day of the Ash-Hurul-Haram(أشهرالحرام).
But if they wait for another day, the caravan would enter into the sacred area around Makkah,
which is another dilemma.
So if they hit them, they strike them now this is within Ash-Hurul-Haram(أشهرالحرام).
If they strike them tomorrow it will be within Al-Haram(ألحرم).
So they were debating what to do, Ubaidah Bin Jahash(عبيدالله بن جحش) said:
Let's just attack, they attacked them, they killed two men.
That was just explosive news, all over Arabia,
محمد يعتيكي في الشهر الحرام
Muhammad has violated the sacred months,
Rasool Allah ﷺ, when Ubaidah Bin Jahash(عبيدالله بن جحش) came back,
he said: I didn't tell you to do this.
I've not given instructions to do that.
What have you done!
And the eight Sahabah(صحابه) were in a very difficult situation they felt that they have done something wrong.
Allahعَزَّوَجَلْ reveal the Ayah(آية),
يَسأَلونَكَ عَنِ الشَّهرِ الحَرامِ قِتالٍ فيهِ ۖ
قُل قِتالٌ فيهِ كَبيرٌ ۖ
وَصَدٌّ عَن سَبيلِ اللَّهِ وَكُفرٌ بِهِ وَالمَسجِدِ الحَرامِ
وَالمَسجِدِ الحَرامِ وَإِخراجُ أَهلِهِ مِنهُ أَكبَرُ عِندَ اللَّهِ ۚ
وَالفِتنَةُ أَكبَرُ مِنَ القَتلِ ۗ
وَلا يَزالونَ يُقاتِلونَكُم حَتّىٰ يَرُدّوكُم عَن دينِكُم إِنِ استَطاعوا ۚ
وَمَن يَرتَدِد مِنكُم عَن دينِهِ فَيَمُت وَهُوَ كافِرٌ فَأُولٰئِكَ
فَأُولٰئِكَ حَبِطَت أَعمالُهُم فِي الدُّنيا وَالآخِرَةِ ۖ
وَأُولٰئِكَ أَصحابُ النّارِ ۖ هُم فيها خالِدونَ۞
يَسأَلونَكَ عَنِ الشَّهرِ الحَرامِ قِتالٍ فيهِ ۖ قُل قِتالٌ فيهِ كَبيرٌ ۖ
They ask you about the sacred months, Fighting in it,
say fighting it is a major sin,
يَسأَلونَكَ عَنِ الشَّهرِ الحَرامِ قِتالٍ فيهِ ۖقُل قِتالٌ فيهِ كَبيرٌ ۖ
وَصَدٌّ عَن سَبيلِ اللَّهِ وَكُفرٌ بِهِ وَالمَسجِدِ الحَرامِ وَإِخراجُ أَهلِهِ مِنهُ أَكبَرُ عِندَ اللَّهِ ۚ وَالفِتنَةُ أَكبَرُ مِنَ القَتلِ ۗ
But the Preventing of people from the true path,
and the drawing them out of it, and preventing them from entering into the sacred land
is a greater sins in the eyes of Allah
and Fitnah(فِتْنَه), driving people away from their religion is a greater crime than killing.
So Allah is putting things in the right perspective.
Yes! What they did is wrong, but what you are doing is even worse.
And Allahعَزَّوَجَلْ gave those Sahabah(صحابه) the Ajr(أجْر) of that Sariya(سرية),
which means that if you are in a Jihadi(جهادي) the operation.
And you made a wrong Ijtihad(إجتهاد) you are still rewarded for it.
That's an important lesson.
Even if there's a wrong Ijtihad(إجتهاد) and innocent people, or people who shouldn't have died,
did die, but it was based on an Ijtihad(إجتهاد), for the right reasons,
then they're still Ajr(أجْر) in that because the two men shouldn't have been killed.
They're not civilians, but they shouldn't have been killed.
The Sahabah(صحابه) who were rewarded for that operation,
إِنَّ الَّذينَ آمَنوا وَالَّذينَ هاجَروا وَجاهَدوا في سَبيلِ اللَّهِ أُولٰئِكَ يَرجونَ رَحمَتَ اللَّهِ ۚ
وَاللَّهُ غَفورٌ رَحيمٌ۞
They should expect to get the mercy of the Allahعَزَّوَجَلْ.
We need to end this session.
صَلَّى الله عَلى سَيَّدِنَا محمد وَعَلى اَلِهِ وَ صَحْبِهِ وَسَلِّمْ
سبحانك اللهم وبحمدك نشهد و الله إله إلَّا أنت نستغفرك ونتوب عليك