CNN's Deborah Feyerick and Alina Cho contributed to this report.

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The Wayback Machine archived some 390 files of the www.minna.com website:

http://web.archive.org/web/*sr_1nr_30/http://minna.com/*

Below are some of the archived files.

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http://web.archive.org/web/20010306131236/http://minna.com/html/articlessistersinjihad.htm

SISTERS' ROLE IN JIHAD

Allah, The Exalted, has stated in the Qur'an:

"And the Believers, men and women, are supporters one of another; they enjoin the right and forbid the wrong (munkar), and they establish worship, and pay the poor-due, and they obey Allah and His messenger. As for these, Allah will have mercy on them. Lo! Allah is Mighty, Wise." [Quran 9:71]

The Prophet (peace be upon him) is reported to have said:

"Anybody amongst you who notices a 'munkar' ( a violation of Allah's command), should correct it with his own hands, and if he is unable to do so, he should prohibit the same with his tongue; if he is unable even to do this, he should at least consider it as bad in his heart; this is the lowest degree of faith." [Muslim].

It follows from the hadith that correcting a violation of Allah's Command by hand is the best way. Now let us ask ourselves: What is the greatest violation of Allah's Command? The answer is simple according to the Qur'an: Disbelief in Allah and/or Associating others with Allah. And what is the best method of putting a check on this violation by hand? The answer, again, is clear: Jihad fi sabeelillah (fighting in the path of Allah). Numerous verses of the Qur'an and many traditions from the Prophet (peace be upon him) make this point clear beyond any doubt.

Thus, it follows that women and men are supporters of one another in the important obligation of Jihad in accordance with the spirit of the Qur'an and Prophetic traditions.

And when Jihad is Fard 'Ayn (an individual obligation like praying and fasting - where one person's engaging in it does not lift the responsibility from all others), as it is at the present time due to the domination of the enemy on several Muslim lands, the obligation to participate in Jihad is upon both Muslim men and women. Nowhere have scholars stated that only men are required to engage in Jihad and that women are not required to participate. In fact, books of fiqh have clearly included women and have also mentioned the regulations, for instance, that when Jihad is Fard 'Ayn, a woman does not need her husband's, father's, or waliy's (guardian's) permission to engage in the works of Jihad, just like she does not need her husband's or father's permission to offer her daily prayers or fast in Ramadan or pay Zakah (Note that travelling to a distant location for Jihad may have additional regulations found in books of fiqh).

The question here is not whether women's participation in Jihad these days is an obligation or not, but rather, how can Muslim women participate in this noble cause and prevent themselves from falling into the sin of abandoning Jihad.

There are many ways a Muslim woman can participate in Jihad, both by accompanying the Mujahideen to the battlefield, and by staying behind:

Sisters' Role On the Battlefield 1. Participation in the Actual Fighting 2. Supporting the Fighters in the Battlefield 3. Guard Duty and Protection

Sisters' Role Off the Battlefield 1. Raising Mujahid Children 2. Physical Training 3. Encourage Loved Ones to go for Jihad 4. Training in Combat Medicine and First-aid 5. On an Academic Level 6. Fund-raising 7. Dua

 

1. Participation in the Actual Fighting

While Jihad (or Qital) is generally waged by men, there is clear evidence of women's participation in Jihad - both during the times of the Prophet Muhammad (peace be upon him), and throughout Islamic history, up until this day. While all the examples are too numerous to include in this short section, a few examples are briefly mentioned below:

Nusayba bint Ka'b, also known as Umm 'Ammarah, mother of Shuhadaa, and wife of a brave Sahabi, she participated in physical fighting more than once in her lifetime, got severely injured in one instance (Uhud), and lost an arm in another (battle against Musaylama Kaddhab). The most famous of her participation is that of the battle of Uhud, where, in the midst of the confusion among the Muslim army, she was amongst those very few who were close to the Prophet (peace be upon him), and who were shielding the Prophet (peace be upon him) with their own bodies. The Prophet (peace be upon him) remarked after this battle: "When I looked to my right I saw Umm Ammarah, and when I looked to my left, I saw Umm Ammarah". After the battle, the Prophet (peace be upon him) inquired about her injuries and asked her what she desired. She replied that she wanted the company of the Prophet (peace be upon him) in Paradise - and her request was accepted by the Prophet (peace be upon him). What more can anyone desire? She attained the greatest of blessings through her participation in Qital (fighting in the path of Allah).

And then we have the wife of the great Muslim hero Mahmud Qutus, who was a trained Mujahidah (female of 'Mujahid' - fighter for the sake of Allah), and was martyred while fighting against the barbaric Mongol army. Allah , The Most High, bestowed a magnificent victory to the Muslims against the Tatars (Mongols) in that battle through the sacrifices of such great women among many others.

And coming to this very day and age, we have our beloved sister, Shaheedah Hawaa' Barayev, who was martyred recently in Chechnya during a solo Martyrdom Operation in which 27 Russians were killed and numerous others injured [Go to Profile: Hawaa Barayev].

It should be noted that physical fighting has been a role assigned primarily to men, both by the Prophet (peace be upon him) and those after him. However, when the need arose, our brave sisters never held back from fighting, and neither should they now!

A note for sisters wanting to participate in fighting these days:

By the Grace of Allah, The Most High, the situation in the Ummah is not that desperate yet, that sisters are called to fight. Those sisters who voluntarily want to join the fighting for reward from Allah, are advised to not go unless the leader of Jihad in that place calls sisters to fight. As for other help, they can go if the Mujahideen are able to accommodate and protect them. However, sisters should definitely be prepared!

Back to Contents: Sisters Role On the Battlefield

2. Supporting the Fighters in the Battlefield

There are several ways in which Muslim sisters can support the Mujahideen on the battlefield directly. These would vary in accordance with the nature of the fighting. In general, these include, among others:

Medical Support - Tending to the wounded mujahideen was a role assigned to the Sahabiyyat (female companions of the Prophet) during the times of Prophet Muhammad (peace be upon him). Among the women who participated as such were Aaishah, the Prophet's wife, and Fatima, his daughter among others.

In Chechnya itself, while Muslim women cannot travel with the Mujahideen, we see sisters working as nurses managing the meagre health resources available for the Mujahideen. May Allah , The Most High, reward their participation.

Photos of Muslim Nurses Tending to Injured Mujahideen, Vedeno, 17 December 1999.

Providing Food and Water to the Mujahideen - This was another duty assigned to the Sahabiyyat, who carried caskets of water along with their first-aid kits and quenched the thirst of the Mujahideen during the heat of the battle. These days, this can be considered somewhat analogous to providing food and drink to the Mujahideen and tending to their other needs while they are engaged in fighting. Such a role was assigned to sisters in at least some cases in the Afghanistan Jihad in the 1980's.

Providing Weapons and Ammunition - This is another area where sisters can help. One sister in her 50s from the UK carried weapons and ammunition for the Bosnian Muslims over mountains as she knew the enemy would not suspect her.

Encouraging the Mujahideen to Remain Steadfast - Most notable in this aspect was the Prophet (peace be upon him)'s aunt, the sister of Sayyid-ush-Shuhadaa' (The Master of the Martyrs) Hamza, the mother of Zubair bin 'Awwam (another great sahabi) - Safiyyah bint Abdul Muttalib. When she got ready to participate in the battle of Uhud, she carried a spear (or dagger) with her. The companions informed the Prophet (peace be upon him) of this, and he asked her what she would do with it. She said she will remain at the back of the army and use it to strike those Muslims who dared to escape from the battle --and this role she played very well. Hind bint 'Utbah, after she embraced Islam, was also known to accompany the Mujahideen to battles and encourage them to fight and remain steadfast for Allah , The Most High, .

Back to Contents: Sisters Role On the Battlefield

3. Guard Duty and Protection

Safiyyah bint Abdul Muttalib was among the women who had conducted such duty during the battle of the Trench (Ahzab or Khandaq), when the Muslim army had to be protected from the rear. The danger there was from the Jewish tribes who were known for their enmity and treachery against Muslims. She was stationed in a tent with other women and one ill sahabi (Hassan bin Thabit). She noticed an enemy spy approaching, and asked Hassan to kill him. Hassan expressed his inability to do so on account of his sickness. She then tracked the enemy, came behind him, and struck and killed him with a pole of the tent.

Another brave sister, a companion of the Prophet (peace be upon him), Asma bint Yazeed, is similarly reported to have killed nine enemy soldiers from a group who had decided to attack a tent of women and children. The rest of the soldiers fled, fearing for their lives.

Allahu Akbar! Such bravery on account of these women puts to shame most "men" of today.

Back to Contents: Sisters Role On the Battlefield

Sisters' Role Off the Battlefield:

1. Raising Mujahid Children
2. Physical Training
3. Encourage Loved Ones to go for Jihad
4. Training in Combat Medicine and First-aid
5. On an Academic Level
6. Fund-raising
7. Dua

 

1. Raising Mujahid Children

This is perhaps the most important role women can play in Jihad - raise their children to be brave and loving, courageous and sensitive, and fearing none other than Allah. Raise them as such not only in spirit, but also in terms of physical ability and training. And raise not only sons as such, but daughters as well. The key is to start instilling these values in them while they are babies. Don't wait until they are seven to start, for it may be too late by then! Some practical tips that most sisters can implement without difficulty are as follows:

1. Tell children bedtime stories of Shuhadaa and Mujahideen. You will find many such stories from the life of the Prophet (peace be upon him), the Sahabah, and throughout Islamic history, including contemporary times.

2. Give young children a lot of love and nurture a sense of security and confidence in them. Teach them by example how one should stay calm and confident in 'scary' situations (if one occurs), and teach them the importance of relying on dua, that Allah is always with us and will protect us if we rely on Him. Also, don't scare them with threats of things such as policemen, monsters, jinn, and other things as are common in many cultures. Instead, try to make them improve their behaviour by stressing how Allah, The Most Glorious, loves people who do good and how He can punish those who do bad if He wants to.

3. Emphasize, while disciplining young children, that they are not to hit a Muslim, but rather forgive, and are only to get their anger out on the enemies of Allah who fight against Muslims. Teach them the meaning of "Ashiddaa'u 'alal kuffari ruhamaa'u baynahum" (Strong against the disbelievers and merciful among themselves). You can make a makeshift enemy (could be a punching bag for instance) if you have to, and encourage children (especially boys) to use it and build their strength as well as learn to control and direct their anger.

4. Eliminate your television and video games completely if you can (these things mostly teach shamelessness, anarchy, and random violence) and keep a check on the company your child is in. In addition to the largely damaging content of TV in general, another of its negatives is the laziness and passiveness that it breeds, and the mental and physical loss that it contributes to. Compare this to the healthy aspects of engaging children in play and sports that benefit them in terms of discipline and physical strength.

5. If you have acted upon items 3 and 4 above, it is a good idea to start your children young in terms of introducing them (through safe toys) to target-shooting under complete adult supervision. Make it very clear who their target should be and who their target should NOT be. This can be done through toy guns and toy military sets, as well as by engaging in sports that develop good hand-eye coordination, such as darts and archery. If you can spare the time to spend with your children and play military games with them in a fun way, and get them interested in these (as opposed to other largely useless, but very popular games and sports), then that will insha'Allah be counted as Jihad in itself (as preparation for Jihad is a part of Jihad). You can practice in front of them in your own home using their toys. Children learn by imitating what adults do. Insha'Allah you will find them interested and imitating your actions and they will become disciplined experts before you know it. Of course, if you own a real weapon, then please keep it totally out of young children's reach and don't use it in front of them either.

6. Some sports and activities that will be an asset in Jihad training for your children (and yourselves), in addition to being enjoyable, healthy, and fun:

Martial arts training Swimming Archery Target-shooting (with different kinds of toy weapons) Darts Horse-back riding Orienteering (learning to navigate your way in the woods) Exercise (running, jogging, push-ups, etc.) to build stamina Skiing Driving (a range of different vehicles) Camping / Survival Training (an excellent and enjoyable method of training!)

7. Get your young children interested in Jihad by getting military books (preferably with pictures) and other similar books, CDs etc. and by visiting web sites such as www.qoqaz.net along with your children, and utilizing other internet resources. Show them the pictures of Mujahideen (while making dua, praying, in training, etc. - nothing 'graphic' please) and encourage them to become like these people at the least. Introduce them to various weapons and military vehicles through pictures and toys. Please use discretion on what a young child should see and what not. You may find that you will need to filter out many things, so please be careful (you can make a scrap-book by cutting out only those pictures you want them to see). Don't underestimate the lasting effect of what those little ears and eyes take in during the first few years of life! What is most important is building confidence, and instilling a love for Allah, the Prophet (peace be upon him), Jihad, and the Qur'an, that will all become a part of the child's future character Insha-Allah.

8. A mother knows very well the aptitude of her children. In accordance with this, she can encourage her children in the relevant aspects of Jihad. Note that participation in Jihad can be in various ways. For instance, a nuclear physicist can help strengthen the national defence system of Muslims, an expert of communications can assist in his role, a computer expert can dedicate his or her skills to the service of the Mujahideen, a news-reporter can help further the cause of Jihad by bringing authentic news to the world, and a doctor or nurse can help the Mujahideen in the medical aspect. Children need to be made clear what their goal is, as well as what it is not, by taking on any given profession - that their goal is to serve Allah in the highest way possible (through Jihad) and not to accumulate wealth and physical comforts for their own sake. It should be emphasized here that, no matter what profession is chosen, even if it be with the intention of Jihad, still, basic military training is a must. In fact, military training is a right of the children upon their parents.

Back to Contents: Sisters Role Off the Battlefield

2. Physical Training

There are two main reasons why sisters themselves also need to get military training:

1. So that they can Participate Themselves :

Especially helpful aspects of military training for women are:

Firearms - Learning to shoot a weapon, and keeping one where possible is another asset whose value cannot be overstated. Imagine if every woman possessed this in a Muslim society! Imagine how many sisters would be prevented from being raped and killed at the hands of the barbarians. Imagine how may barbarians could at least be wounded before they could take our sisters. At least our sisters could contribute to Jihad before getting killed themselves, as opposed to being totally helpless and easy victims. The Russian barbarians and rapists in Chechnya would think twice before they would try to arrest and torture women if they feared this sort of retaliation.

Self Defense and Hand-to-Hand Combat - Physical self-defense, and especially RAD (Rape Aggression Defense) are other valuable skills that ALL sisters, whether they live in a potential war zone or not, need to learn. This training is generally easily available and makes use of techniques that give even weak and frail women an advantage over burly men. The advantages of such training are obvious and need mainly an eager mind and heart.

Build Stamina - Any kind of military participation requires a fair amount of stamina. Sisters need to build their stamina, both physical and emotional. Engage in a proper exercise program for the former, and try to imagine and picture what jihad would be like and envision one's own role, visit Jihad websites such as www.qoqaz.net regularly, and try to remove the fear of blood and injury for the latter. An example of a strong woman is that of Safiyyah bint Abdul Muttalib mentioned above. In the battle of Uhud, her brother Hamza's body was mutilated by the kuffar. Safiyya (may Allah be pleased with them both) insisted on seeing him, so she could reinforce her desire to fight against the kuffar and encourage others. Initially she was refused, but upon her insistence, she was allowed. She was patient at the site of what would make most women lose their minds. She did not hit her head, and wave her fists and yell out aloud, but was an example of extreme emotional strength and patience.

2. So that they can Train their Sons and Daughters:

All other fields of military training in addition to the above are helpful here. If young children can learn the names of all the Pokemon characters, surely they can learn some basic terminology related to Jihad. If they can learn nursery rhymes and whatever have-you on television, they can also learn the duas that help the Mujahideen in Jihad. The key is to present this information to children in a manner that does not turn them off, but rather, gets them interested and engaged in a positive 'fun' manner (Note that 'fun' here does not mean music and dancing, as is portrayed by Western children's TV programs).

If a mother or caretaker possesses knowledge and training of Jihad herself, she can impart that easily to her children and those in her care, not the mention the important role of men - fathers, uncles, brothers - in this aspect. (See: "How Can I Train Myself for Jihad?")

Back to Contents: Sisters Role Off the Battlefield

3. Encourage Loved Ones to go for Jihad

This, again, can be done in various ways:

Naseehah - by patiently and untiringly encouraging the men of their families, reminding them of their duty to Allah and other Muslims, reminding them of the blessings of Paradise and the torments of this world and the next - all in a way that encourages them and does not make them feel pressured or causes them to turn away. Remember that we cannot force anyone to go, as firstly, that is contrary to the role Allah has assigned women, and secondly, if the men go unwillingly and under pressure, they may not be useful to the Mujahideen and may even become an unwanted burden.

Dua - Ask Allah , The Most Powerful, to change the hearts of unwilling men, make them and their families steadfast, and guide all Muslims! It is only Allah , The Most High, Who can change hearts around and give the ability to do what needs to be done.

Patience - Know that when one's caretaker goes out for Jihad, it is a time for much patience for his family, especially his mother, wife, and sisters. Encourage your men by being strong, confident, and patient, so they can focus on their mission and not worry about the anxiety of their women.

Skills - While Islam does not require women to learn any technical skills or get an education in order to get a job, however, if a woman will do so with the intention of supporting the family if her father or husband or brothers go for Jihad, then, Insha-Allah that can be counted as her participation. Ideally, sponsors should take care of the families of the Mujahideen and Shuhadaa', as according to the Prophet (peace be upon him), taking care of the family of a Mujahid and equipping a Mujahid are also Jihad. However, given the present unfortunate times where women are expected to fend for themselves in need, it is not a bad idea for a Muslim woman to acquire some skill provided the intention is correct.

Tawakkul - Tawakkal 'alallah! Rely on Allah, for He Alone is enough for His servants. Refresh belief in Qada wal Qadr (Islamic concept of Destiny and Pre-Ordination)- that whatever Allah has decreed to happen will happen and none can avert it. If a woman's loved one is to get injured or die, that will happen at the time and place appointed. Not going to Jihad will not avert that. If one has to face financial difficulty, that will happen even if the husband or father is around - so don't stop them out of such fears - remind yourselves, make some sacrifices for Allah (Paradise is not all that cheap), and do what needs to be done!

Back to Contents: Sisters Role Off the Battlefield

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A Special Section for Special Sisters:

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True stories of some heroic contemporary women whose husbands are either engaged in fighting or have attained the ultimate success of martyrdom:

This section is added to give a real-life flavour of the lives of some of those women who participate in Jihad in the background, by taking care of their husbands' children and property in his absence, by encouraging their men, and by patiently bearing all the consequences thereof. The information has been extracted almost ditto from the diary of a certain sister who has personally known or met these sisters. Some information has been changed/omitted in an effort to hide the true identity of the sisters mentioned below:

Umm Saburah - Wife of a Shaheed

"I finally got the opportunity to meet with her! She was visiting my city for some time when I had this once-in-a-lifetime opportunity… She had never met me before, but knew who I was through another friend. So Alhamdulillah, she was frank in telling me about her life and some glimpses of her Shaheed husband's. Below is my sketchy recollection of our conversation (I took no notes):

Q. Ma Sha Allah, you are one of the most honoured women to be the wife of a Shaheed! I don't know what I would give to have that honour! Tell me, sister, how did you manage your (several) young children all through the years he was in Jihad, and how are you managing now?

Umm Saburah: I used to teach children and live with whatever I got out of that. Now, with the persecution of my government (they arrested and harassed her) I don't even know where I am going to go. People tell me all sorts of things. What can I do? I am just visiting family and friends moving from place to place at the moment. My dream would be to go to Chechnya and work with the refugee women there. I would want my children to be exposed to that life. I think the hardship will be good for them. There is too much luxury, too much ease over here…

A. SubhanAllah sister, you encouraged your husband all along for Jihad even though it was so difficult for you. I know of some sisters who just only think of themselves and their rights and stop their husbands from Jihad… and then there are others whose husbands simply don't want to go even though the sisters encourage them…

Umm Saburah: Well, in my case, it was my husband who taught me and encouraged me. Sometimes I felt like that (referring to the women who discouraged their husbands), but I never tried to stop him or discourage him, as it is haraam to do so. Jihad is a fard from Allah. How could I stop him from that?!

A. I have heard a lot about your husband… tell me more about him… how was he martyred? Of course, Allah only knows who is a martyr, but we like to think of him as such.

Umm Saburah: O I know he was martyred (and her eyes filled with tears and she paused). He had all the signs of a Shaheed. They wouldn't send his body home after they killed him. They kept it for several days in cold-storage. Finally, when they sent it home (a very short distance from the cold-storage facility), his body was so warm and he looked like he was still alive! He had all the signs of a Shaheed. He always wanted Martyrdom. Once in a previous war he was badly injured and doctors had said he would not be able to survive, but he did and became well. He was saddened by his recovery and often used to cry, thinking that perhaps he was not good enough to be accepted by Allah as a Martyr. He was a very good husband and a very good man.

Q. So what do you want your sons to be when they grow up?

Umm Saburah: (Firmly) They will be Mujahideen insha'Allah. That was their father's wish and there is no choice about it.

Q. How will you ensure that they do take that route?

Umm Saburah: They do have other brothers (in Islam) who were my husband's friends and they have already instilled in them these values. They look up to their father and what he did with admiration and respect, and they look up to his friends now. My daughter feels angry at the whole situation though and I am working on trying to give as much love as I can to all my children. It's hard, but Alhamdulillah.

[The above conversation was at a time of great trials and difficulty for Umm Saburah. Please realize that the Allah Who tests His slaves also helps them. Alhamdulillah, she is in a much better and happier situation now insha'Allah. May Allah bless and protect her and her children and continue to keep them steadfast in the deen!]

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Umm Siham - Wife of a Mujahid

"I have known Umm Siham for a while. From the first time I met her until now, I have admired her strength, simplicity, sincerity, and straight-forwardness. She was always so humble and sincere and straight - no pretense whatsoever - and this is what I love about her. I have seen her sit so quiet and still with so much respect in Qur'anic lessons, that I almost imagined a shining light about her once. I loved her dearly from the first time I met her until this day and pray to Allah for her protection and that of her family. Below is what she described of her experience when her husband first went out fi sabeelillah:

" It was hard, but also Allah made it easy in some ways. My youngest child was only some days old when my husband left. My older child was two, and I couldn't get myself to go out and earn money and leave the two young ones. My mother bought me some fabric, so I used to sew and make crafts and sell these at whatever occasion I could. There was a time when my living room was strewn with fabric, but at least I could stay home and be with my children. The money I made was very little - but SubhanAllah, it went a long way (Barakah from Allah). It was enough for all our needs. Now, the times when my husband is home and is earning, and the children are getting bigger, I see that our children just consume so much more money and the expenses are so much more! (perhaps this is a sign from Allah to return to Jihad?!)…"

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Umm Sahl - Wife of a Shaheed

"I knew her husband from before, and could never even dream that one day he would go for Jihad and that Allah - The Most Glorious, would choose him as a special martyr. It was reported that the smell of a very pleasant fragrance, like musk, emanated from his body after he was martyred! Perhaps a sign from Allah for sinful people like myself who underestimated and even doubted him at times - may Allah accept him as a Martyr in the highest levels of Paradise and forgive me (aameen).

"I made the firm intention to meet with Umm Sahl as soon as I heard the news of her husband's martyrdom. In my single meeting with her, I saw in her a person who seemed to have placed Allah, the Most High, and the aakhirah over everything else of this world. I will summarize her experience below:

"Umm Sahl had been married for about a year to her Shaheed husband when he left for Jihad. She had one child from her Shaheed husband. Her baby was merely a couple months when his father left - insha'Allah to meet with them again in Jannah! I told her that she has all the good anyone can wish for - a shaheed in the family who will insha'Allah intercede at the day of judgment. What more could anyone want?! She smiled and said that we could not just rely on that and had to strive ourselves, as only Allah knows for sure. From her way of talking, I felt that she had a very deep love for her shaheed husband. Her dedication to Islam was evident from every single thing she did and said. May Allah protect her and her family and continue to guide them all along the straight path (aameen). She has a small business of her own, but the emotional pressures after her husband's martyrdom left her unable to manage it for some months, which forced her to take a loan - the paying back of which was difficult for her. (This information she only revealed hesitantly upon my insistence). When I asked if she would accept any financial help from some institution (as I was unable to assist significantly myself), she said she would only accept it anonymously - so no one finds out who she is, as she could never bear to ask for money! SubhanAllah! She never filled out the application that was mailed to her - out of her personal dignity and honour! May Allah bless her and fulfill all her needs in the best way possible (aameen).

"I pray Allah makes the means to support the many sisters, who, with Allah, may be better than the rest of us, yet are forced to go out of their homes and work, and raise their children all alone, and live in hardship - yet they refuse to beg, refuse even to demand their God-given right from other Muslims. Truly they have sold the dunya for the aakhirah - so they have nothing to lose. They are filled with patience and a love for Allah and Jihad. It seems that the following Qur'anic verses were revealed specifically for such families of the Shuhadaa':

"O You who believe! Seek help in steadfastness and prayer. Indeed, Allah is with the steadfast. And call not those who are slain in the path of Allah "dead." Nay, they are living, only you perceive not. And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast, who say when a misfortune befalls them: Indeed, to Allah we belong and, indeed, to Him we are returning. Such are they on whom are blessings from their Lord, and mercy. Such are the rightly guided." [Quran 2:153-157]

"But what is one to say of the rest of the Muslims who don't support the families of the Shuhadaa' and the Mujahideen?! This is despite clear ahadith which put the supporting of the families of the Mujahideen as Jihad itself. What can one expect of such Muslims who themselves have neglected their duty of Qitaal even when Muslim women are raped in the thousands - and have adopted non-Muslim ideas to the point where they expect even these great, humble, modest sisters who cover from head to toe, to take off their face-veils and go work - facing a hostile world all alone - because no one else will support them! These great mothers of Mujahids and wives of Shuhadaa! May Allah, The Most Appreciative and Generous, accept their sacrifices for His sake and may He, The Most Glorious, guide all the Muslims to realize their duties to Him (aameen)!"

Back to Contents: Sisters Role Off the Battlefield

4. Training in Combat Medicine and First-aid

The glorious women of this Ummah, the female companions of the Prophet (peace be upon him), were experienced in this aspect of Jihad, and in-fact, this was a job assigned mostly to them. It goes without saying that one needs to be trained beforehand in order to be of benefit when the time comes. Such training is generally easily available. At a minimum, sisters should know how to stop bleeding from a wound, how to dress wounds in different parts of the body using a bandage and what to do if a bandage is not available, lifting and turning a person who cannot walk without bearing all the weight, how and where to apply basic antiseptics, how to deal with potential broken bones, dealing with head-and-neck injuries, and other such first-aid techniques. Another very helpful skill is the knowledge of using natural resources for medicines and first-aid. This knowledge is valuable to reduce dependence on synthetic medicines, which may not be easily available in a combat zone.

Back to Contents: Sisters Role Off the Battlefield

5. On an Academic Level

Sisters can participate in Jihad on an academic level in the following four ways:

Answer Objections Raised Against Jihad - Read books such as those of Shaikh Abdullah Azzam and others, that deal with the aqidah (doctrine) and fiqh (practical application) of Jihad. Know how to answer objections and propaganda of those who seek to eliminate Jihad (or Qital) from Islam, or at least change it's nature by coming up with watered-down and new interpretations of the word 'Jihad'. If the misinformation being spread by these people is not checked, it will contribute to further Muslim massacres, such as that of Bosnia, where the population had largely left Jihad. Thus, sisters need to educate themselves in matters of Jihad, as well as help others learn the truth.

Encourage Others to go for Jihad - Allah , The Most Exalted, has commanded the Prophet (peace be upon him):

'And strongly encourage the Believers to go for Qital (fighting in the path of Allah).' [Quran 8:65]

It has to be said that men tend to listen more if they are told to be 'men' by women. So sisters, use whatever means Allah has given you within Islamic bounds, encourage all the Muslims you can to realize their duty to Allah and His deen. And very importantly, encourage other sisters as well, as it is they, with Allah's help, who mold the thought-process of their young sons - the future mujahideen of the Ummah.

Obtain Knowledge of Jihad and Teach/Train Other Women (and men if needed) - Don't hold back on whatever knowledge and wisdom Allah grants you. If Allah has shown you the way that leads to Him, then show that to others without holding back. Let Allah protect you and other Muslims and let no other fear overcome you.

Read and Narrate for Motivation - Read about Jihad to motivate yourselves, your children, and others you know. Humans love stories, so be generous with telling uplifting stories of Jihad.

Back to Contents: Sisters Role Off the Battlefield

6. Fund-raising

Allah , The Most High, has commanded Muslims to engage in Jihad with their selves as well as their wealth. Sisters can help arrange for fund-raising events; call, email, and visit their friends, neighbours, and relatives for the same; and donate for Jihad from whatever Allah has blessed them with of jewellery, money, and assets. If sisters want to donate their jewellery, a suggestion (especially applicable in the U.S.) is to be the first to donate it at a fund-raising event, and arrange (preferrably beforehand) to have it auctioned off at the event. You can also request to not give it unless it's cost is met. Experience has shown that usually the jewellery that is auctioned first generates high donations, sometimes several times more than it's monetary worth. What actually matters is the intention of the donor, as that is what causes even a small donation to multiply with Allah - The Most Generous!

Back to Contents: Sisters Role Off the Battlefield

7. Dua

One of the most important, if not the most important contribution of sisters in the on-going Jihad in Chechnya and other locations worldwide is their sincere dua, as is requested by the Mujahideen themselves (See: "A Call to All Muslims").

If sisters (and brothers for that matter) don't know the Qunut nazilah, a dua from the Sunnah, then it is imperative that they learn it as soon as possible and recite it in their witr prayers at a minimum. Another dua for the Mujahideen is contained in (See "A Dua for the Believer"). Allah, The Most High, understands all languages and accepts sincere supplication from all His servants! May Allah Subhanahu wa Ta'ala grant a complete and permanent victory to the Mujahideen fi sabeelih, and may He, The Most High, give us the ability to do our part in Jihad to the fullest, and may He accept it from all of us (aameen).

May Peace and Blessings be upon the Noblest of all Prophets and Messengers.
And the end of our call is: 'Praise be to Allah, Lord of all Worlds'

Courtesy of Sister AI
May Allah reward her with the best of rewards.

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http://web.archive.org/web/20010306125117/http://minna.com/html/articlesmartyrops.htm

The Islamic Ruling on the Permissibility of Martyrdom Operations

Did Hawa Barayev Commit Suicide or achieve Martyrdom?

Contents:

Introduction
Definition of Martyrdom Operations
Evidences for the issue
Verdicts of scholars concerning one who attacks the enemy alone
The issue of using prisoners as a human shield
The view of the majority concerning one who assists in killing
Definition of a shaheed (martyr)
Definition of suicide
Synopsis
Conclusion

 

Introduction

All praise is due to Allah, Sustainer of the Universe, Who informs us that:

"Were it not for Allah's repelling some people by means of others, the earth would surely have become corrupt." [Quran]

The choicest peace and blessings be on the Chief of the Prophets, who has said,

"By [Allah] in Whose Hand is my soul! I have surely wished to be killed in the path of Allah, then brought to life, then killed [again], then brought to life, then killed!" [Bukhari, Muslim and others]

And who has also said, "Act, and each will be eased to that for which he was created." [Bukhari, Muslim and others]

Allah legislated Jihad for the dignity of this Ummah, knowing that it is abhorrent to us. People today have neglected this great duty, and pursued what they love, thinking good lies in what they love, and failing to realize that good lies in that which Allah has legislated.

Allah has blessed us, here in Chechnya, by allowing us to fight unbelief - represented by the Russian army, and we ask Allah to strengthen and assist us. We praise Allah also for allowing us to have scored victories over the enemy. Some of us have fulfilled their pledges; others are still waiting. Verily, Allah has fulfilled His promise to us, and granted us dignity through Jihad. Our martyred brothers have written, with their blood, a history we can be proud of, and their sacrifices only increase us in eagerness for our own martyrdom, so as to meet Allah, and to be resurrected with the Prophet (peace and blessings be upon him), his companions and all the other prophets, martyrs and righteous ones.

The Ummah has become used to hearing, through its history, about men who sacrifice their lives for the religion, but they are not as familiar with women doing the same. The young woman who was - inshaa-Allah - martyred, Hawa Barayev, is one of the few women whose name will be recorded in history. Undoubtedly, she has set the most marvellous example by her sacrifice. The Russians may well await death from every quarter now, and their hearts may appropriately be filled with terror on account of women like her. Let every jealous one perish in his rage! Let every sluggish individual bury his head in the dirt! She has done what few men have done. Every supporter of the truth should prepare to give the like of what she has given. The Ummah may well be proud that such a paragon has appeared in our midst. We are certain that an Ummah that contains people like her will never - by Allah's leave - become devoid of good.

However, while we were in the midst of rejoicing over our sister's self-sacrifice, and we were still supplicating for her to achieve forgiveness and mercy from Allah, we received mail which clouded our joy. It came, not from an enemy or envier, but rather from a handful of people whom we presume wanted to offer constructive advice. However, they erred, and accused the great Mujahidah, Hawa Barayev, of having committed suicide, saying that it was not permissible for her to have acted thus. Nor did they think it was permissible for us to mention her account on our website, rather that we should have criticized her. They mentioned evidences which they had misunderstood to imply what they claimed. In this study, we shall clarify that Hawa Barayev - and similarly `Abdur-Rahman Shishani, Qadi Mowladi, Khatam, his brother `Ali, `Abdul-Malik and others - are, Allah willing, in Gardens of Eternity, in the bodies of green birds, betaking themselves to lanterns hanging from the `Arsh. This is how we regard them, but we do not sanctify anyone before Allah.

Before we embark on a detailed exposition concerning the Islamic verdict on martyrdom operations, it is appropriate for us to first present a brief, to-the-point response:

Firstly : If you did not know, could you not ask? It is not appropriate for someone who is unaware of a verdict to make sweeping statements accusing others of wrongdoing. If those who criticized us had only investigated the issue first, they would have found that the issue is, at worst, a disagreed issue among scholars, such that we cannot be criticized for following legitimate scholarship.

Secondly : We request our respected brothers, who seek the truth, not to criticize us for anything without backing the criticism with verdicts of scholars, and [especially] the understanding of the Pious Predecessors.

Thirdly : Dear brothers and sisters! Not every martyrdom operation is legitimate, nor is every martyrdom operation prohibited. Rather, the verdict differs based on factors such as the enemy's condition, the situation of the war, the potential martyr's personal circumstances, and the elements of the operation itself. Thus, one may not give a verdict on such operations without having an understanding of the actual situation, and this is obtained from the Mujahideen, and not the unbelievers. How, then, can you accuse us of ignorance when you are unaware of our situation, let alone the specific details of the operation in question?

Definition of Martyrdom Operations, and their Effect on the Enemy

Martyrdom or self-sacrifice operations are those performed by one or more people, against enemies far outstripping them in numbers and equipment, with prior knowledge that the operations will almost inevitably lead to death.

The form this usually takes nowadays is to wire up one's body, or a vehicle or suitcase with explosives, and then to enter amongst a conglomeration of the enemy, or in their vital facilities, and to detonate in an appropriate place there in order to cause the maximum losses in the enemy ranks, taking advantage of the element of surprise and penetration. Naturally, the enacter of the operation will usually be the first to die.

Another technique is for an armed Mujahid to break into the enemy barracks, or area of conglomeration, and fire at them at close-range, without having prepared any plan of escape, nor having considered escape a possibility. The objective is to kill as many of the enemy as possible, and he will almost certainly die.

The name 'suicide-operations' used by some is inaccurate, and in fact this name was chosen by the Jews to discourage people from such endeavours. How great is the difference between one who commits suicide - because of his unhappiness, lack of patience and weakness or absence of iman and has been threatened with Hell-Fire - and between the self-sacrificer who embarks on the operation out of strength of faith and conviction, and to bring victory to Islam, by sacrificing his life for the upliftment of Allah's word!

As for the effects of these operations on the enemy, we have found, through the course of our experience that there is no other technique which strikes as much terror into their hearts, and which shatters their spirit as much. On account of this they refrain from mixing with the population, and from oppressing, harassing and looting them. They have also become occupied with trying to expose such operations before they occur, which has distracted them from other things. Praise is to Allah. Many of their imminent plans were foiled, and furthermore, Putin issued a severe condemnation of the Home Affairs and Defense Ministers, placing the responsibility on them, and threatening high-level reshufflings in the two ministries. Those troops who are not busy trying to foil martyrdom operations are occupied with removal of Russian corpses, healing the wounded, and drawing out plans and policies from beneath the debris. This is all on the moral level.

On the material level, these operations inflict the heaviest losses on the enemy, and are lowest in cost to us. The cost of equipment is negligible in comparison to the assault; in fact the explosives and vehicles were captured as war-booty, such that we returned them to the Russians in our special way! The human casualty is a single life, who is in fact a martyr and hero gone ahead to Gardens of Eternity, inshaa-Allah. As for the enemy, their losses are high; after the last operation, they had over 1,600 dead and wounded, and the most crucial concentration of Russian forces in Chechnya was completely destroyed.

All of this was achieved by the efforts of only four heroes. We feel sure that the Russians will not remain long in our land with such operations continuing. Either they will fear aggregation, in which case they will become easy targets for attack, or they will gather together to combat the assaults, in which case the martyrdom operations will be sufficient - Allah willing - to disperse them. If they wish to keep matters under control, they would need more than 300,000 troops in every city, and this is no exaggeration.

One can see how much fear the operations in Palestine caused, and that they were a major factor in convincing the Jews to grant self-rule to the Palestinians, hoping that they could be more easily controlled in that way. In Chechnya, the damage is much greater than in similar operations in Palestine, on account of Russian fortification being much less than that possessed by the Jews.

Evidences for the Issue

Before going into the verdict concerning the operations, citing the pronouncements of scholars about them, and resolving some unclear issues, it is appropriate for us to first present some of the Shar`i (Islamic law) evidences, and then follow them up with discussion and application thereof. We will not analyze the chains of transmission of each narration separately; we will regard it as sufficient that the basis of the evidence is in the collections of Bukhari and Muslim, and hence any reports outside of these two books is strengthened by them.

1 - "Verily, Allah has purchased from the believers their selves and their wealth, in return for Heaven being theirs. They fight in the path of Allah and they kill and are killed " [Qur'an, 9:111]

Hence, any scenario in which the Mujahid offers the purchase price in order to attain the merchandise is permissible unless an evidence exists to specifically prohibit it.

2 - "How many a small force has overcome a numerous force, by the permission of Allah. And Allah is with the steadfast ones." [Qur'an, 2:249]

This verse indicates that the measure of power in the Shari`ah is not primarily linked to material, worldly measures.

3 - "Among mankind is he who sells himself seeking the pleasure of Allah. And Allah is Pitying towards the servants." [Qur'an, 2:207]

According to the explanation of this verse by the Sahabah, as we cite below, one who sells himself for the sake of Allah is not considered to have committed suicide, even if he immerses himself into 1,000 of the enemy forces without armour.

4 - In the hadith in Sahih Muslim, containing the account of the boy and the king in the story of the Trenches referred to by Surah al-Buruj, we find that the unbelieving king tried various means to kill the believing boy, failing each time. Eventually, the boy told him, "You will not be able to kill me until … you gather people on one plateau, hang me on a palm-trunk, take an arrow from my quiver, place it in the bow, say, "In the name of Allah, the Lord of the boy," and shoot me." The king did this, and thereby managed to kill the boy as predicted, but the people who had gathered began saying, "We believe in Allah, the Lord of the boy!" Thereupon, the king ordered trenches to be dug, and fires lit in them, and then for the people to be made to jump into them if they refused to give up their faith. This was done, and eventually a woman was brought with her infant, and she hesitated to jump on account of him, but he said, "O mother! Remain steadfast for you are upon the truth."

The boy, in this hadith, ordered the king to kill him in the interest of the religion, and this indicates that such a deed is legitimate, and not considered suicide.

5 - Imam Ahmad has narrated in his Musnad (1/310) [and a similar narration is in Ibn Majah (4030)] that Ibn `Abbas said that the Messenger of Allah said, "On the night in which I was taken by night, a pleasant fragrance came my way, and so I said, "O Gabriel! What is this pleasant fragrance?" He said, "This is the fragrance of the hairdresser of Pharaoh's daughter, and [of the hairdresser]'s children." I said, "What is her situation?" He said, "While she was combing Pharaoh's daughter's hair one day, the comb fell from her hand, so she said, "In the name of Allah." Pharaoh's daughter asked, "[You mean] my father?" She said, "No, rather my Lord, and the Lord of your father, is Allah." She said, "Can I tell him that?" She said, "Yes."" The hadith goes on to describe that a huge brass pot was heated, and it was ordered for her and her children to be cast therein. She requested from Pharaoh - and he acceded to her request - that her bones and her children's bones be gathered in a single cloth and buried. Her children were then thrown into the cauldron one by one before her eyes, until they got to a suckling infant, and it seemed she wavered on account of him, but he said, "O mother! Jump in, for the torture of this world is lighter than the punishment of the Hereafter." So she jumped in.

The narrators of the chain [of Imam Ahmad's version] are reliable, apart from Abu `Umar al-Dareer, whom al-Dhahabi and Abu Hatim al-Razi considered truthful, and Ibn Hibban considered reliable.

According to this hadith, the child was made to speak, as was the child in the preceding story of the trenches, telling the mother to jump into the fire, which indicates the virtue of this deed.

6 - Abu Dawud (3/27) and Tirmidhi (4/280) have narrated (and Tirmidhi graded it as sahih) that Aslam ibn `Imran narrated that when they were fighting a mighty army of the Romans, a man in the Muslim army attacked the Roman ranks until he penetrated them. People shouted, saying, "SubhanAllah! He has contributed to his own destruction." Thereupon, Abu Ayyub al-Ansari stood up, and said, "O people! You give this interpretation to this verse, whereas it was revealed concerning us, the Ansar, when Allah had given honour to Islam and its supporters had become many, whereupon some of us secretly said to one another … "Our wealth has been depleted, and Allah has given honour to Islam and its supporters have become many, so let us stay amidst our wealth and make up what has been depleted of it." Thereupon, Allah revealed to His Prophet [meaning] "And spend in the Path of Allah, and do not contribute to your own destruction" [Qur'an, 2:195] refuting what we had said. So, the destruction lay in staying with our wealth and repleting it, and abandoning combat." Abu Ayyub remained fixed until he [was killed and] was buried in Rome.

Al-Hakim authenticated it, saying it conforms to the criteria of Bukhari and Muslim, and Dhahabi corroborated him. Nasa'i and Ibn Hibban also narrated it. Bayhaqi included it, and other narrations in his Sunan in a chapter entitled, "Permissibility of a man or men fighting alone in the enemy land," thereby citing it as evidence for the permissibility of advancing against a group, even if the more likely result is that they will kill him.

In this hadith, Abu Ayyub explained that the verse (Qur'an, 2:195) does not apply to one who plunges into the enemy ranks alone, even though it may seem to people that he is destroying himself. The Sahabah tacitly confirmed this explanation of his [by not objecting].

7 - Ibn Abi Shaybah has narrated in his Musannaf (5/338) that Mu`adh ibn `Afra' asked the Messenger of Allah, "What makes Allah laugh upon His slave?" The reply: "[The servant] immersing himself into the enemy without armour." Mu`adh then took off his armour and fought until he was killed.

This hadith is a clear evidence for the virtue of Jihad operations in which it is most likely that one will die, and it indicates that Jihad has some special rules which permit what may normally be prohibited.

8 - Ibn Abi Shaybah has extracted (5/289) [and similarly Tirmidhi (2491 and 2492, the latter narration he classified as sahih) and Nasa'i (1597 and 2523), and Ahmad (20,393), as well as Tabarani (in al-Kabir, with a hasan chain) and Ibn al-Mubarak (in Kitab al-Jihad, 1/84)], "Three [categories of people] Allah loves,…" and among them is "a man who was in a dispatchment and met the enemy, and they were defeated, but he faced them with his chest until he was killed or victorious." Al-Hakim also narrated it, and said it is sahih.

9 - Ahmad narrated in his Musnad (6/22) from Ibn Mas`ud that the Prophet said, "Our Sustainer marvels at two men: a man who stirs from his bed … to salah … and a man who fights in the path of Allah, and his companions are defeated, and he realizes what awaits him in defeat and what awaits him in returning [to combat], but he returns [to combat] until his blood is spilled. Allah says, "Look at My servant who went back [to combat] hopeful and anxious for what is with Me, until his blood was spilled."

Ahmad Shakir said,: its chain is sahih. Haythami said in Majma` al-Zawa'id: Ahmad ad Abu Ya`la narrated it, as did Tabarani in al-Kabir, and its isnad is hasan. Abu Dawud and Al-Hakim narrated it in abbreviated form, and Al-Hakim authenticated it. Ibn al-Nahhas said: even if there were only this single authentic hadith, it would suffice us as evidence for the virtue of plunging [into the enemy ranks].

10 - Muslim has narrated from Abu Hurayrah, "Among the best of lives for people is a man who clasps the reins of his horse in the path of Allah, rushing on its back; whenever he hears a cry [of battle] or advancement towards the enemy, he hurries to it, seeking death and being slain with eagerness."

This indicates that seeking to be killed and pursuing martyrdom are legitimate and praiseworthy acts.

11 - Bayhaqi has narrated in Al-Sunan al-Kubra (9/100) with a sahih chain from Mujahid that the Prophet sent out `Abdullah ibn Mas`ud and Khabbab as one dispatchment, and Dihyah as a dispatchment on his own.

This indicates that regardless of the level of risk in a Jihad operation, it remains permissible by default, and the greater the risk, the greater the reward.

12 - Bukhari and Muslim have narrated that Talhah shielded the Prophet from arrows in the Battle of Uhud, and his hand was crippled thereby.

13 - Bukhari and Muslim have reported that Salamah ibn al-Akwa` was asked, "For what did you pledge allegiance to the Prophet on the Day of Hudaybiyyah?" He said, "For death."

14- Many have reported from Muhammad ibn Thabit ibn Qays Ibn Shimas, when the Muslims were disclosed on the Day of Yamamah, Salim, the freed-slave of Abu Hudhayfah, said, "This is not how we used to act with the Messenger of Allah." Then, he dug a trench for himself, and stood in it carrying the flag, and fought until he was killed as a martyr on the Day of Yamamah.

This and the next report indicate that steadfastness is desirable, even if it leads to death, and Salim attributed this type of action to the [days of] the Messenger of Allah.

15 - Ibn Jareer Tabari has narrated in his Tarikh (2/151) that in the Battle of Mu'tah, Ja`far ibn Abi Talib took the flag and fought until he became immersed in the fighting, whereupon he turned to a light-colored horse he had and wounded it [so he could not escape], then he fought until he was killed. Hence, JA`far was the first Muslim to wound his horse [in this manner].

16 - Muslim has narrated that a man heard a Sahabi saying, when the enemy was near, "The Messenger of Allah said : The doors of Heaven are under the shade of the swords." The man, upon hearing this, got up and asked for verification of the hadith. When it was confirmed, he turned to his companions, gave them the greeting of salam, broke and discarded the scabbard of his sword and then advanced to the enemy with his sword, striking them until he was killed.

[The original study in Arabic contains 40 narrations, but for brevity we have omitted the remainder].

Verdicts of Scholars Concerning one who Attacks the Enemy Alone

Having established the permissibility of plunging into the enemy and attacking alone even when death is certain, we proceed and say that the martyrdom operations are derived from this principle, realizing that the prohibition of suicide relates to deficiency or absence of faith. However, the former generations did not have knowledge of martyrdom operations in their current-day form, for these evolved with the changes in techniques of warfare, and hence they did not specifically address them. However, they did address similar issues, such as that of attacking the enemy single-handed and frightening them with one's own death being certain. They also deduced general principles under which the martyrdom operations fall, and in doing so they relied on evidences such as those we have mentioned in the previous section. There is one difference between the martyrdom operations and their classical precedent, namely that in our case the person is killed by his own hand, whereas in the other he was killed by the enemy. We also explain that this difference does not affect the verdict.

A. Scholars of the Sahabah and Tabi`in

1 - Ibn al-Mubarak and Ibn Abi Shaybah (5/303) have reported, through a sahih chain, that Mudrik ibn `Awf al-Ahmasi said, "I was in the presence of `Umar when the messenger of Nu`man ibn Muqrin cam to him and `Umar asked him about the people, whereupon he replied, "So-and-so and so-and-so were hit, and others and others whom I do not know." `Umar said, "But Allah knows them." [The messenger] said, "O chief of the believers! [There was] a man who sold his life." At this Mudrik said, "That is my maternal uncle, by Allah, O chief of the believers! People claimed he has contributed to his own destruction." `Umar said, "They have lied (or: are mistaken). Rather, he is among those who have bought the Hereafter with this world." Bayhaqi mentioned that that was on the day of Nahawand.

2 - Ibn Abi Shaybah has extracted (5/322) that a battalion of unbelievers advanced, and a man of the Ansar faced them and attacked them, and broke through the ranks, then returned, repeating this twice or thrice. Sa`d ibn Hisham mentioned this to Abu Hurayrah, who recited the verse (meaning), "Among mankind is he who sells himself seeking the pleasure of Allah."

3 - Al-Hakim has extracted in the Book of Tafseer (2/275) and Ibn Abi Hatim (1/128), with a similar narration recorded by Ibn `Asakir, that Bara' was asked about the verse (meaning), "And spend in the Path of Allah, and do not contribute to your own destruction..."; does it refer to a man who encounters the enemy and fights until he is killed? He said, "No, rather it is a man who commits a sin, and then says Allah will not forgive him." Al-Hakim said this is authentic according to Bukhari's and Muslim's criteria. This explanation of the verse was narrated by Tabari in his exegesis (3/584) from Hudhayfah, Ibn `Abbas, `Ikrimah, Hasan Basri, `Ata', Sa`id ibn Jubayr, Dahhak, Suddi, Muqatil and others.

B. Verdicts of Renowned Exegetes

1 - Ibn al-`Arabi says in Ahkam al-Qur'an (1/116, and see also Qurtubi's tafseer 2/364), commenting on the verse, (meaning), "And spend in the Path of Allah, and do not contribute to your own destruction...," "There are five views about [the meaning of] destruction [here]:

• Do not give up spending [in the path of Allah]
• Do not go out without provision
• Do not abandon Jihad
• Do not take on an enemy you are not capable of withstanding
• Do not despair of forgiveness

Tabari said: "It is general [in scope], and there is no contradiction between them." He is right, except regarding plunging into the enemy, for scholars have disagreed concerning this. Qasim ibn Mukhaymirah, Qasim ibn Muhammad and `Abdul-Malik from among our [Maliki] scholars said there is no objection to a man single-handedly taking on a large army, if he is strong and [the action] is sincerely for Allah. If he has no power, then that is self-destruction. It has been said [by some] that if he is seeking martyrdom and his intention is sincere, he can attack, for his goal is to kill one of the enemy forces, and that is clear in the verse (meaning), "Among mankind is he who sells himself seeking the pleasure of Allah." The correct view by me is that of permissibility of rushing into an army one cannot withstand, for it contains four [possible] aspects:

• Seeking martyrdom
• Inflicting losses [on the enemy]
• Encouraging the Muslims to attack
• Demoralizing the enemy, showing them that if one man can do this, what will the totality be capable of!"

2 - Qurtubi says in his Tafseer (2/364), "Muhammad ibn al-Hasan al-Shaybani, the student of Abu Hanifah, said: If a man single-handedly attacks 1,000 pagans, there is no objection to it if there is hope of success, or inflicting loss on the enemy, otherwise it is disliked, for then he would expose himself to death without benefit to the Muslims. As for someone whose aim is to embolden the Muslims to emulate his feat, it's permissibility is not far-fetched, for it entails benefit to the Muslims in some ways. if his intent is to frighten the enemy, and demonstrate the Muslims' strength of faith, its permissibility is not far-fetched. If there is benefit in it for the Muslims, then giving one's life for the strengthening of the religion and weakening of the unbelievers, then it is the noble rank praised in the verse, (meaning), "Among mankind is he who sells himself seeking the pleasure of Allah." and other verses."

3 - Shawkani says in Fath al-Qadeer (1/297) about the verse of self-destruction, "The reality is that the words have general implication, and are not specific to the circumstances of revelation, and so everything which may be described as worldly or religious self-destruction is covered by it, as stated by Ibn Jareer al-Tabari. Among that which comes under this verse is a man attacking an enemy army which he can neither overcome, nor have any effect beneficial to the Mujahideen."

This implies that if there is a benefit it is permissible.

C. Texts of the Madhahib

1 - Hanafi

Ibn `Abideen says in his Hashiyah (4/303), "There is no objection to a man fighting alone, even if he thinks he will be killed, provided he achieves something such as killing, wounding or defeating [the enemy], for this has been reported from a number of the Sahabah in the presence of the Messenger of Allah on the Day of Uhud, and he praised them for it. If, however, he knows he will not inflict any loss on them, it is not permissible for him to attack, for it would not contribute to the strengthening of the religion."

2 - Maliki

Ibn Khuwayz-Mandad said, as cited by Qurtubi in his Tafseer (2/364), "As for a man single-handedly attacking 100 or more enemy troops ... this has two scenarios: If he is certain, or reasonably so, that he will kill the subject of his attack, and emerge safe, then it is good, and similarly if he is reasonably certain that he will be killed, but will inflict loss or cause damage, or have a beneficial effect for the Muslims, then it is permissible also." Statements from Qurtubi and Ibn al-`Arabi have already preceded.

3 - Shafi`i

In the completion of Al-Majmu` (19/291) by al-Muti`i, we find, "If the number of the unbelievers are twice the numbers of the Muslims, and they do not fear perdition, it is obligatory to stand firm ... If they are more convinced than not of destruction, then there are two possibilities:

1. That they may turn back, based on the verse (meaning), "do not contribute to your own destruction..."
2. That they may not turn back, and this is the correct view, based on the verse, (meaning), "When you encounter a force, remain steadfast...", and because the Mujahid only fights in order to kill or be killed. If the number of the unbelievers exceed twice the numbers of the Muslims, then they may turn back. If they are more convinced than not that they will not be destroyed, then it is better for them to remain steadfast so that the Muslims are not routed. If they are more convinced than not that they will be destroyed, then there are two possibilities:

• That they are obliged to turn back, based on the words of Allah (meaning), "do not contribute to your own destruction..."
• That it is recommended for them to turn back, but not binding, for if they are killed they will attain martyrdom."

4 - Hanbali

Ibn Qudamah says in Al-Mughni (9/309),
"If the enemy is more than twice the Muslims' number, and the Muslims are reasonably certain of victory, then it is preferable to remain steadfast on account of the benefit [involved], but if they turn back it is permissible, for they are not immune to destruction ... it is conceivable that they are obliged to stand fast if they are reasonably certain of victory, on account of the benefit, but if they are reasonably certain or being defeated by remaining and being unscathed by turning back, then it is preferable for them to turn back, but if they remain put, it is permissible, for they have a goal of martyrdom, and it is also possible that they will be victorious. If they are reasonably certain of being routed whether they remain put or turn back, then it is preferable for them to remain steadfast to attain the rank or martyrdom, ... and also because it is possible they might be victorious."

Ibn Taymiyyah says, in Majmu` al-Fatawa (28/540),
"Muslim has narrated in his Sahih the story of the people of the trenches, in which the boy ordered his own killing for the benefit of the religion, and hence the four imams have allowed a Muslim to immerse himself in the enemy ranks, even if he is reasonably certain that they will kill him, provided there is benefit in that for the Muslims. "

5 - Zahiri

Ibn Hazm says in Al-Muhalla (7/294), "Neither Abu Ayyub al-Ansari nor Abu Musa al-Ash`ari criticized a man plunging alone into a raging army and remaining steadfast until he was killed... It has been authentically reported that a man from among the Sahabah asked the Messenger of Allah about what makes Allah laugh upon a servant, and he said, "His immersing himself into the enemy without armour," whereupon the man removed his armour and entered the enemy [ranks, fighting] until he was killed."

D. Some Analysis

The hadith of the boy is the strongest of evidences for this issue. The hadith explains that when the boy saw that his being killed in a specific way would be a means for spreading the religion, and hence he advised the king - from whom Allah had protected him hitherto - how to kill him, for spread of the religion and people's entering into it was more weighty in his eyes than his remaining alive, and he thereby contributed to taking his own life. Yes, he did not take it by his own hand, but his opinion was the sole factor leading to his killing. This is just as if a man, suffering from painful wounds, asked someone else to kill him; he would be as guilty of suicide as if he had taken his own life, regardless of who did the killing, for he requested it. Similarly, Allah praised those who believed in the boy's Lord; those who were being forced to jump into the pits of fire for refusing to renounce their faith. Nay, even the infant spoke, encouraging its mother to advance when she hesitated about entering the fire. They were praised in Surah al-Buruj, which described their fate as being gardens beneath which flow rivers, and they are called successful. The story of Pharaoh's daughter's hairdresser is similar. We have cited evidences from our Shari`ah which fortify these two hadiths, and nothing has appeared to contradict sacrificing one's life for raising Allah's word. Hence, the content of these two hadiths is part of our Shari`ah, according to the majority of scholars.

In fact, we see that this sort of operation was carried out in the presence of the Prophet, and after him by the Sahabah, not once but many times. Furthermore, protection of the religion is the greatest service a Mujahid performs, and the evidences do not leave us with any doubt that a Mujahid may sacrifice his life for the religion. Talhah shielded the Prophet with his hand, and this supports the permissibility of a person sacrificing himself for others in the interests of the religion.

E. Synopsis

It has transpired that scholars gave, to the issue of plunging single-handed into the enemy with reasonable certainty of being killed, the same verdict as in cases of death being certain, such that whoever permits the latter permits the former.

Further, the majority of scholars gave conditions for the permissibility:

1. Intention
2. Infliction of losses on the enemy
3. Frightening them
4. Strengthening the hearts of the Muslims

Qurtubi and Ibn Qudamah allowed plunging into the enemy with only a sincere intention, even if no other conditions are fulfilled, for seeking martyrdom is legitimate. Since there is no explicit stipulation of the majority's conditions in narrations, this view appears preferable. The majority deduced their conditions from general standards of the Shari`ah, but the general need not restrict the specific. Yes, we do say that if there is no benefit to the Muslims or the Mujahideen, an action should not be carried out, and is not the most optimal practice, but this is apart from the original permissibility of the act, for to condemn one seeking martyrdom without a firm basis is an injustice.

The Issue of using Prisoners as a Human Shield

The issue of killing Muslim prisoners whom the enemy has used as a human shield resembles the issue at hand, although there is also a difference between them. The similarity is that both involve ending a Muslim life in the interests of the religion. The difference between the issues is that killing those used as a shield was permitted by scholars out of necessity, for there does not exist any text permitting the taking of someone else's life, rather it derives from the public interest overshadowing the individual interest. Hence, killing prisoners used as a shield is based on the rule of necessity permitting the unlawful, and of choosing the lesser of two evils when one is inevitable. As for martyrdom operations, no such rules need be applied, for we have clear texts encouraging plunging into the enemy ranks in spite of the certainty of being killed, and it is not a case of necessity.

Killing another person is an even greater sin than killing oneself; Qurtubi cites in his Tafseer (10/183) consensus of scholars that anyone who is coerced to kill someone else may not comply. Hence whoever allows killing another Muslim, where no textual evidence exists, but for an overwhelming religious benefit, should similarly allow killing oneself for an overwhelming benefit, for the taking of one's own life is less serious than taking someone else's life. This would be even if we did not have any texts to support martyrdom operations, although we actually do have specific evidences, as mentioned earlier.

The Muslim army is ordinarily prohibited from killing not only Muslims, but also dhimmis (unbelievers living as protected subjects of the Muslim state), as well as old men, women and children from among the unbelievers. If Muslim prisoners of war are used by the unbelievers then it is not permissible to fire on them except in cases of dire necessity. In the case of women and children of the unbelievers, however, they could be fired upon for an expediency of war even if it is not dire necessity, for war may need such action, but the intention should not be specifically to kill the non-combatants. The Prophet (peace and blessings be upon him and his Household) was asked about the pagans being hit by night, and some women and children being killed in the process, and he replied, "They are from among them." [Bukhari and Muslim] In the case of Muslims, however, firing is permissible only if abstaining will lead to a wholesale harm, such as a greater number of Muslims being killed than those being used as a shield, or the Muslims being defeated and their land overrun. In such a case, any Muslims killed as a result will be raised up according to their intentions.

The majority consider it obligatory to attack the enemy in cases of necessity, even if it leads to the members of a human shield being killed. [See: Shawkani's Fath al-Qadeer (5/447), Mughni al-Muhtaj (4/244), Hashiyat al-Dusuqi (2/178), and Ibn Qudamah's al-Mughni (10/505)] The author of Mughni al-Muhtaj gives two conditions which should be satisfied:

1. That the Mujahideen try their best to avoid hitting the shield deliberately.
2. That they do not intend to kill the people in the shield.

Ibn Taymiyyah said, "If the unbelievers use Muslims as a human shield, and the unbelievers cannot be repelled without killing [the Muslims], then [the Muslim army may fire], for inflictions and afflictions may smite one in this world who does not deserve it in the Hereafter, and it counts as a misfortune for him [for which he may be rewarded]. Some expressed this by saying, "The killer is a Mujahid and the killed one is a martyr.""

The majority of Hanafis and Malikis, as well as Imam Sufyan al-Thawri, have permitted attacking when the enemy have used a shield of Muslims, whether or not abstaining would be detrimental or lead to defeat, reasoning that otherwise Jihad would never take place. [See: Fath al-Qadeer (5/448), Jassas' Ahkam al-Qur'an (5/273) and Minah al-Jaleel (3/151)] The weakness of this position is clear, in that the sanctity of a Muslim life is greater than to allow its taking without a clear proof, and moreover such shields are not universally used, and so Jihad would not necessarily come to a halt.

In the case of women children and old men from among the unbelievers being used as shield, the majority of Hanafis, Shafi`is and Hanbalis have allowed attacking even if it is not a dire necessity. [See: Al-Siyar al-Kabeer (4/1554) Mughni al-Muhtaj (4/224) and Al-Mughni (10/504)] The Malikis differed, but for brevity we will not mention their reasoning. [See: Dardeer's Al-Sharh al-Kabeer (2/178) and Minah al-Jaleel (3/150).]

The View of the Majority Concerning one who assists in Killing

Plunging into the enemy ranks without hope of escape is the greatest means by which a Mujahid contributes to his death, and contributing to one's own death is just like killing oneself, just as one who deliberately causes the death of someone is like one who actually killed him. The majority of scholars, from among the Malikis Shafi`is and Hanbalis, have subjected one who kills someone by consequence to being killed in retaliation just as in the case of direct murder.

Among the textual bases for this is that which Bukhari has reported, that a boy was assassinated, whereupon `Umar said, "Even if all the inhabitants of San`a took part in it, I would kill them all." From a rational angle, if killing in retaliation were to be halted in such a case, murder would increase, for murderers would merely use one or more accomplices without fear of being executed for the crime. The monetary compensation of blood-money would not deter all murderers, especially the well-off. Hence it is fitting for all the participants to be executed, and in a similar light the Qur'an describes one who kills one person to be like one who has killed all mankind. [See: Al-Sayl al-Jarrar (4/397), Tafseer al-Qurtubi (2/251), Majmu` Fatawa Ibn Taymiyyah (20/382), Al-Bahr al-Ra'iq (8/354), Sam`ani's Qawati` al-Adillah (2/243)]

So, if one who kills himself by plunging into the enemy is praised, then this praise applies independent of the weapon and manner in which he gives up his life. We have already mentioned in evidence 14 the Sahabi's action, and no criticism or stipulation has been recorded from the Prophet (peace and blessings be upon him) of such a practice. Hence, if allowing oneself to be killed by the enemy is allowed when it is in the interests of the Muslims, then clearly killing oneself for the same purpose should be allowed, and in such a case a Mujahid is exempted from the general texts which prohibit taking one's own life.

Definition of a Shaheed (martyr)

Nawawi has enumerated [in Sharh Sahih Muslim (1/515) and Al-Majmu` (1/277)] seven explanations for why the martyr is called Shaheed:

(1) Because Allah and the Prophet have testified concerning his entry into Heaven
(2) Because he is alive before his Lord
(3) Because the angels of mercy witness the taking of his soul
(4) Because he will be among those who testify over nations on the Day of Resurrection
(5) Because his faith and good ending have outwardly been witnessed
(6) Because he has a witness to his death, namely his blood
(7) Because his soul immediately witnesses Heaven.

Ibn Hajar has mentioned fourteen means by which a person can acquire the title, some of them specifically related to being killed in the path of Allah and others not. [See: Fath al-Bari (6/43)]

Jurists have given the technical definition of a martyr as follows:

According to the Hanafis:

"One who is killed by the pagans, or is found killed in the battle bearing a mark of any wound, whether external or internal - such as blood emerging from an eye or the like." [Al-`Inayah published on the margins of Fath al-Qadeer (2/142) and Hashiyat Ibn `Abideen (2/268)]

"Anyone who is killed while fighting pagans, or rebels, or brigands, by a means attributed to the enemy - whether directly or by consequence - is a shaheed, anyone who is killed by a means not specifically attributed to [an action of] the enemy is not considered a shaheed." [Zayla`i's Tabyeen al-Haqa'iq, (1/247). See also Al-Bahr al-Ra'iq (2/211)]

According to the Malikis:

"One who is killed while fighting warring unbelievers only, even if killed on Islamic land such as if the enemy attacked the Muslims, [even if he] did not fight on account of being unaware or asleep, [and even if] killed by a Muslim who mistook him for an unbeliever, or trampled by a horse, or mistakenly smitten by his own sword or arrow, or by having fallen into a well or from a cliff during the fighting." [Dardeer's Al-Sharh al-Kabeer, (1/425)]

According to the Shafi`is:

"One who is killed in fighting unbelievers, facing and not running away, for the raising of Allah's word…and not for any worldly motive." [Mughni al-Muhtaj (1/350) and see Fath al-Bari (6/129)]

According to the Hanbalis:

"One who dies in a battle with the unbelievers, whether male or female, adult or not, whether killed by the unbelievers, or by his own weapon in error, or by having fallen off his mount, or having been found dead with no mark, provided he was sincere." [Kash-shaf al-Qina`, 2/113. See also Al-Mughni (2/206)]

From the above, it transpires that the majority - apart from the Hanafis - do not consider the identity of the killing party to be a factor in determining whether the victim is a shaheed. The majority view emerges preferable, based on:

i. A hadith narrated by Bukhari (4196) in which `Aamir while trying to kill an enemy man during the battle of Khaybar, mistakenly killed himself instead. Someone said he had invalidated his good deeds, but the Prophet said, "Whoever says that is lying (or mistaken). Verily, he is has two rewards," and he coupled two of his fingers, "He is a striver and a Mujahid."

ii. A hadith narrated by Abu Dawud (2539) about a Sahabi who mistakenly hit himself with his own sword, and people asked, "Is he a shaheed?", whereupon it is reported that the Prophet said, "Yes, and I am a witness for him."

Some people may waver about the permissibility of martyrdom operations because the Mujahid is killing himself. In order to dispel this confusion, we may remind ourselves that the Shari`ah often gives a differing verdict about two actions which externally appear the same, but differ in the intentions behind them. E.g.

• Marrying a divorced woman is permissible, but doing so with the sole intention of making her permissible to the first husband is prohibited.
• Paying back a loan with more than was borrowed is allowed, but if the excess is stipulated in the contract, it is prohibited, being riba.
• One who performs Jihad in order to raise aloft the word of Allah is a Mujahid, but one who fights for the sake of showing off bravery is among the first who will be taken to Hell.
• Mistakenly striking oneself with one's own weapon makes one shaheed (according to the majority) but deliberately killing oneself to escape the pain of wounds makes one deserving of Hell.

These examples, all based on the hadith, "Verily, actions are only according to intentions…", clearly support the notion that the verdict concerning the shaheed does not differ based on who the killing party is, provided the intention is pure. So, one who has a bad intention and is killed by the enemy is deserving of the Fire, as would be the case if he kills himself out of pain. And, one who has a sincere intention will be in Heaven, whether he is killed by the enemy, or kills himself in error. And, one who helps in killing himself for the good of the religion will be in Heaven, like the boy, inshaa-Allah.

Definition of Suicide

Suicide here refers to killing oneself on account of anger, pain or some other worldly motive, and scholars are unanimous that it is prohibited and moreover a major sin, making the offender deserving of Hell - either eternally if he legitimizes the act, or for a finite duration [if he did not legitimize it and died as a Muslim]. "Do not kill yourselves. Verily, Allah is merciful to you. And, whoever does that, out of animosity and , We shall burn him in a Fire. And that is easy for Allah." [Qur'an, 4:29-30; See Tafseer al-Qurtubi, (5/156)]

"Among those before you, there was a man with a wound, and he was in anguish, so he took a knife and cut his hands, and the blood did not stop until he died. Allah said, "My servant has hastened the ending of his life, so I have prohibited Heaven to him." [Bukhari and Muslim]

"Whoever strangles himself will be strangling himself in the Fire, and whoever stabs himself will be stabbing himself in the Fire." [Bukhari and Muslim]

The authentic ahadith on this subject are many. In fact, we have been ordered not to even wish for death.

"Let not any of you wish for death on account of harm which has befallen him. But, if he must, he should pray, 'O Allah! Keep me alive as long as life is better for me, and take my life when death is better for me." [Bukhari and Muslim]

All of these texts prohibiting suicide related to killing oneself for worldly motives such as pain or anguish or lack of patience, and not for raising aloft the Word of Allah. We have already cited the evidences for permitting a Mujahid to plunge into the enemy ranks without armour, and these exempt the Mujahid from the generality of the suicide texts. Can one then say that one who kills himself in order to lift the Word of Allah - to inflict losses on the enemy, to frighten them, and with a sincere intention - can we describe him as one committing suicide? That is a grave slander. We say that the prohibition of suicide is on account of its resulting from weakness or lack of faith, whereas the Mujahid in a martyrdom operation is killing himself on account of the strength of his faith. The boy in the account of the Trenches referred to in Surah al-Buruj effectively killed himself for such a reason, and his deed was praiseworthy. Similarly, the Prophet wished for death in the Path of Allah not once but thrice [the hadith was cited at the start of the article], and it was permissible because it was not on account of harm which had befallen him, but rather it emanated from strong faith. So, when the rationale of the prohibition of suicide becomes clear, one arrives at the conclusion that martyrdom operations are permissible and praiseworthy when undertaken for some religious benefit.

Synopsis

We have arrived at the conclusion that martyrdom operations are permissible, and in fact the Mujahid who is killed in them is better than one who is killed fighting in the ranks, for there are gradations even among martyrs, corresponding to their role, action effort and risk undertaken. Then, we explained how martyrdom operations are the least costly to the Mujahideen and most detrimental to the enemy. We have heard, as you must have, that most scholars today permit such operations; at least 30 Fatawa have been issued to this effect. We explained how this issue is derived from the issue of plunging single-handedly into the enemy ranks; something which is praiseworthy by the agreement of jurists. We then further stated that we preferred the view that such an action is permissible even if martyrdom is the only goal, although it is certainly not the optimal practice. Martyrdom operations should not be carried out unless certain conditions are met:

1. One's intention is sincere and pure - to raise the Word of Allah.
2. One is reasonably sure that the desired effect cannot be achieved by any other means which would guarantee preservation of his life.
3. One is reasonably sure that loss will be inflicted on the enemy, or they will be frightened, or the Muslims will be emboldened.
4. One should consult with war strategy experts, and especially with the amber of war, for otherwise he may upset plan and alert the enemy to their presence.

If the first condition is absent, the deed is worthless, but if it is satisfied while some others are lacking, then it is not the best thing, but this does not necessarily mean the Mujahid is not shaheed.

We also explained how causing a death carries the same verdict as actual killing. Hence one who plunges without armour into the enemy ranks, being certain of death, just like one who engages in a martyrdom operation, is effectively causing his own death, but they are praiseworthy because of the circumstances and intention, and hence are not considered to have committed suicide. We also clarified that [according to the majority] the identity of the killer does not have an effect on whether the Mujahid will be considered shaheed. This dispels the wavering arising from the fact that the Mujahid is taking his own life. Thus, such operations could take on any of the five Shar`i verdicts depending on intention and circumstances. Finally, we clarified that taking one's own life is not always blameworthy; rather it is contingent on the motives behind it. So, we conclude that one who kills himself because of his strong faith and out of love for Allah and the Prophet, and in the interests of the religion, is praiseworthy.

Conclusion

Finally, we should point out that this topic needs a much more expansive study. However, we are thankful to Allah for having allowed us to complete this. If we are correct, it is due to Allah, and if we have erred, then all humans are prone to error. Finally, let the scholars and students of knowledge approach us with their feedback and advice, for we are in need of such help. Let them fear Allah in discharging their responsibility to us.

And peace and blessings be upon the Messenger of Allah, who rightly strove in the Path of Allah until he left this world, and also upon his Household and Companions and those who follow them in goodness until the Day of Judgment.

And our final words are praise to Allah, Lord of the Worlds.

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http://web.archive.org/web/20010427104044/minna.com/html/talibanhelp.htm

What you can do to help the Taliban

We will be updating this section again in the New Year insha-Allah, with other things you can do to help the establishment of an Islamic State in Afghanistan. However, at this moment in time, cash donations are required more than other due to an expected strike on Afghanistan by Russian and American Special Forces. Read U.S. - Russian Crusade Against Afghanistan as a widely-accepted acknowledgement of this expectation.

1. Financially

***URGENT APPEAL FOR CASH DONATIONS***

1. Financially

An appeal for cash donations is especially urgent at this time (Winter 2000/2001) since a joint U.S./Russian chemical strike on Afghanistan is imminent. In our analysis, it is a bigger priority for Muslim organisations to help the Taliban at this time than to help any other Muslim cause in the World, whether Chechnya, Kashmir or Palestine. The fall of an Islamic Afghanistan due to financial difficulties will be a calamity that will make all other Muslim calamities look like nothing in comparison.

After U.N. sanctions and international isolation, the Taliban are wholly dependent on their Muslim brothers and sisters around the World to come to their aid and build the first Islamic State. Money is required to re-build damaged roads, re-build hospitals and schools, renovate factories, pay salaries to workers and many, many other things. There are many things the Taliban is unable to do due to the lack of funds. As a reasonable estimate, at least $10million a month are required in donations from outside the country to be of any meaningful use. Whilst it is not necessary for one organisation or one Muslim community to provide all of this money, smaller amounts from all Muslim communities, organisations and businesses around the World can make this figure in no time at all. Assuming there are 10 million wealthy Muslims in the World, they would only have to donate $1 a month to the Taliban to reach this figure.

At present, it is relatively simple for either Muslim organisations, or wealthy individuals, to assist the Taliban financially. The procedure is given below:

(a) Muslim communities, organisations, mosques and centres should collect money for the people of Afghanistan through appeals, collections and fundraising events. It is advisable to hold the appeals in the name of the people of Afghanistan rather than the Taliban, since the enemies of Islam will try to prevent fundraising for the Taliban in the future.

(b) All the money collected should be converted into US$ in cash and deposited with two or three wealthy, trustworthy and respected members of the community or organisation.

(c) At the end of each month, depending on the amount of the money, two or three of the same trustworthy members or elders of the community should travel to Karachi, Pakistan with the money in US$ in cash. If a large amount of money is involved, it is probably advisable to send one or two trustworthy, young, strong, fit Muslims with the delegation for protection of the money and the delegation. The delegation should carry an official letter on the letterhead of the organisation or centre, giving the full names of the members of the delegation and that they are carrying donations for the suffering people of Afghanistan. Sample text for such a letter is found below:

"To Whom it May Concern:

We would like to introduce our official delegation from the Islamic Centre of South Arlington who are carrying monetary assistance for the suffering people of Afghanistan. The members of this delegation are listed below:

1. Abdullah Muhammad Saeed, American Passport Holder
2. Ishaq Mansoor Al-Katib, American Passport Holder
3. Muhammad Abdur-Rasheed, Canadian Passport Holder

They are carrying a quantity of cash donations which have been collected by the Muslim community of South Arlington and are to help the suffering people of Afghanistan. We request all those whom it may concern to allow the bearers of this letter to pass freely without let or hindrance and to provide them such assistance and protection as may be necessary.

Please do not hesitate to contact myself at any time for any further information in this regard.

We thank you in advance for your assistance and cooperation.

Yours sincerely

[Signed]

Chairman of the Islamic Centre of South Arlington, USA"

This letter should only be produced upon request by authorities of any country. You should not unnecessarily go round flashing this letter to everyone indicating that you are carrying large amounts of cash.

UNDER NO CIRCUMSTANCES MUST ANY OF THE MONEY BE HANDED OVER TO ANY OFFICIAL OF ANY AIRPORT OR COUNTRY IN THE WORLD, EVEN FOR A FEW SECONDS. IF THERE IS A MAJOR PROBLEM, SAY THAT YOU WILL RETURN BACK TO YOUR COUNTRY WITH THE MONEY BUT THAT YOU WILL NOT HAND OVER THE MONEY TO ANYONE UNDER ANY CIRCUMSTANCES, EXCEPT ITS INTENDED RECIPIENTS. IF THEY OFFER TO KEEP THE MONEY SAFELY FOR YOU UNTIL YOU DEPART, REFUSE AND INSIST TO STAY WITH THE MONEY, EVEN IF IT MEANS STAYING IN THE AIRPORT UNTIL THE NEXT FLIGHT.

(d) Once safely in Karachi, Pakistan, the money should be handed over to the Official Taliban Consul-General, Mullah Rahmatullah, at the Taliban Consulate in Karachi, together with a copy of your official letter from your organisation. The contact details of the Taliban Consulate in Karachi are given below:

Mullah Rahmatullah Kakayzada Khybanay Shamsheer
Consul-General
Consulate of the Taliban Islamic Movement of Afghanistan
Karachi Defence Housing Association (D.H.A.)
Bungalow No. 33
Street No. 27
District 11, Phase V (five)
Karachi
PAKISTAN
Tel: 00-92-21-585 1128 (585 1128 inside Karachi)

If you have problems contacting the Taliban Consulate in Karachi, you may also call the Taliban Embassy in Islamabad, Tel: 051-282 4505/6 (inside Pakistan)

It may be necessary to go to the Consulate first in person with your official introductory letter and make an appointment with the Consul-General first. It is better not to make this appointment over the telephone since the enemies of Islam will try everything possible to prevent financial help from reaching the Taliban. However, there is no harm in ringing the Consulate from your country, before travelling, to ensure that the Consul-General will be in Karachi at the dates you wish to travel in. If you do call, it is better to call from a public call centre and not give your name or the name of your centre over the telephone. You can inform the Consulate staff that your request is urgent since you have come from abroad. Once you meet the Consul, hand over the money to him in cash and he will issue you with an official receipt from the Taliban Islamic Movement of Afghanistan in whatever name you wish. In this meeting, you will also have the opportunity to request anything specific you would like the money to be used for (if possible), ask questions about their current needs and perhaps arrange a visit into Afghanistan if you have time.

UNDER NO CIRCUMSTANCES SHOULD YOU HAND OVER THE MONEY TO ANYONE AT THE CONSULATE OTHER THAN THE CONSUL-GENERAL, MULLAH RAHMATULLAH.

Although, there is no minimum amount to the donation that you can give, since the Consul-General will also be busy with other things, it is advisable that you wait until your donation reaches at least $20,000 before travelling to Pakistan.

(e) Once you have received your official receipt, you can take it back to your country and display a colour photocopy of it (not the original) in the organisation or mosque noticeboard as proof to the donors that you have conveyed their money to its intended recipients.

With the method we have described above, you can convey your donations directly to their intended recipients, without having to go through middle-men or third parties. Therefore, you and the members of your community can be assured that their money has been personally handed over to its intended recipients by members of their own community that they know and trust.

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http://web.archive.org/web/20010306130739/http://minna.com/html/articlesjihadtrain.htm

How can I Train Myself for Jihad

Disclaimer
1.0 What is Jihad
2.0 Military Training is an Islamic Obligation not an Option
3.0 Sincerity of Intention
4.0 Training in your Country of Residence
4.1 Physical Training
4.2 Martial Arts
4.3 Survival and Outdoors Training
4.4 Firearms Training
4.5 Important Note on Live-Ammunition Jihad Firearms Training within the UK
4.6 Military Training
5.0 Jihad Training Abroad

"And prepare against them all you can of power, including steeds of war to terrorise the enemies of Allah and others besides whom you may not know, but Allah does know. And whatever you shall spend in the Cause of Allah shall be repaid unto you, and you shall not be treated unjustly." [Quran 8:60]

In commenting on this verse, the Messenger (SAWS) said:
"Indeed, power is shooting, power is shooting, power is shooting." [Sahih Muslim]

Narrated Abu Hurairah (RA) that the Messenger (SAWS) said:
"If anyone keeps a horse for Jihad in the Way of Allah, motivated by his faith in Allah and his belief in His Promise, then he will be rewarded on the Day of Resurrection for what the horse has eaten or drunk and for its dung and urine." [Sahih Al-Bukhari]

After receiving a number of e-mails asking about this topic, we decided to include a small article about this subject. It is broken down into sections, but should be read from beginning to end for maximum benefit.

Disclaimer

The information contained in this document is for background information purposes only. Azzam Publications and the maintainers of the qoqaz web-sites do not encourage you to commit any illegal acts, and disclaim liability for the same. We cannot answer specific questions about information contained in this document. We do not 'sponsor', 'organise' or provide 'contacts' for people to go for Jihad or Jihad training. There are no exceptions to this: we are only a news and information outlet, so please do not contact us asking for contact details and the likes.

1.0 What is Jihad?

Jihad literally means ‘to struggle’. In the military sense it is meant in the context, ‘to struggle against oppression’. Jihad is therefore an act to liberate people from the oppression of tyrants. Jihad is not illegal acts of terror against innocent people. When tabloid journalism mistakenly informs the masses that Jihad is ‘to commit illegal acts of terror’, they are revealing the lack of their research and the extent of their unprofessional approach to the subject.

Go to Top

 

2.0 Military Training is an Islamic Obligation not an Option

According to the verse above ("And prepare against them all you can of power..."), military training is an obligation in Islam upon every sane, male, mature Muslim, whether rich or poor, whether studying or working and whether living in a Muslim or non-Muslim country. The Prophet (SAWS) explained the meaning of the term 'power' in the above verse during a Friday Sermon by mentioning that power was specifically shooting.

The verse mentions 'what you can...', meaning that the Muslims must prepare to the utmost of their ability and circumstances.

'Steeds of war' refer to the horses that were prepared for battle. In this day and age, the scholars of Islam have explained this term to mean all forms of modern weaponry such as infantry weapons, tanks, artillery, aircraft, etc.

The above verse is a clear evidence that military training of all sorts is an Islamic obligation, not something optional. Furthermore, the obligation is according to one's ability, in that the Muslims must use every means at their disposal to undertake military and physical training for Jihad.

In Surah Taubah of the Quran, Allah answers those hypocrites who made feeble excuses to the Messenger of Allah (SAWS) so that they would not have to participate in the Battle of Tabuk. The hypocrites came to the Prophet (SAWS) and gave their excuses with the impression that they really wanted to take part in the battle, but difficult circumstances outside their control were preventing them from doing so. Allah's response was:

"And if they had really intended to march forth, certainly they would have made some preparation for it; but Allah hated them being sent forth, so He made them lag behind, and it was said to them, 'Sit you among those who sit at home (women, children, elderly, etc.)'" [Quran 9:46]

These hypocrites had not intended to participate in Jihad from the outset and their lack of preparations was the evidence for this. Had they really wanted to take part in the Jihad, they would have prepared themselves and tried their utmost to join the battle, like the three companions who approached the Messenger (SAWS) before the Battle of Tabuk, requesting horses or mules so they could join the Battle. When the Prophet (SAWS) informed them that he could not provide them with mounts, they turned back with their eyes full of tears that they could not join the battle:

"Nor is there blame on those who came to you to be provided with mounts, when you said, 'I can find no mounts for you,' they turned back, while their eyes were overflowing with tears of grief that they could not find anything to spend for Jihad." [Quran 9:92]

Therefore, those Muslims unable to participate in Jihad at this present time whatever the reason have no excuse before Allah for not training for Jihad.

The Messenger of Allah (SAWS) said: "Whoever dies without having fought in battle, nor having the sincere wish in his heart to fight in battle, dies on a branch of hypocrisy." [Sahih Al-Bukhari]

The one sincere to fight in battle is the one who makes suitable preparations for battle. A Muslim that spends a life empty of any physical or military training for Jihad, let alone Jihad itself, should fear dying on a branch of hypocrisy according to the above hadith. True Iman (faith) is manifested in actions and if someone truly wishes to fight Jihad, he will prepare himself in all possible ways.

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3.0 Sincerity of Intention

Training is an Islamic obligation so a Muslim must undertake it for the correct reason otherwise he will neither be blessed nor rewarded by Allah for all his efforts. The correct reason to train is to train for Ji