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#1 [Permalink] Posted on 2nd February 2011 12:02

I would like to dedicate this thread to the Army (Jaish) of our beloved Prophet Muhammad (SAW)

Jihad is not about terrorism or fighting the innocent. Jihad is a term that has been taken out of context and is now corrupted just like many words in the english dictionary.

Jihad is defending country, innocent (Muslims and non-Muslims) and the word of Allah.

We have to make sure people find out how pure, Holy and good this act of Jihad really is as it protects mankind from Zulm and oppression.

This is not a call to pickup arms etc, but to show the truth behind the real Jihad and how it is about peace in the name of Allah, InshaAllah.
 

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#2 [Permalink] Posted on 2nd February 2011 12:13

The Explanation Of Jihad In Shar'i Terms

The Scholars of Fiqh (jurisprudence) have agreed that Jihad in Shar'i terms means:

To fight in the path of Allah or anything aiding this course.

A more detailed understanding of the term Jihad has been explained by the four major Schools of Fiqh as follows:

1. Hanafi Fiqh.
a) Jihad means to be involved in fighting in the path of Allah by one's life, wealth and speech. (Al Bada'i Us Sana'i).
b) It is further explained to call the unbelievers towards the true Religion of Islam and to fight against them, if they are unwilling to accept this true Religion. (Fathul Qadeer).

2. Maliki Fiqh.
The Muslims are to fight with the Kuffar to advance Allah's Religion. (Hashiyatul Adwi/AshSharhus Sagir).

3. Shafie Fiqh.
The meaning of Jihad in Shar'i terms is to make utmost effort infighting in the path of Allah (Fathul Bari)

4. Hanbali Fiqh.
a) Jihad means to fight against the unbelievers. (Matalibe Ulin Nuha)

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#3 [Permalink] Posted on 2nd February 2011 12:35

The Ruling Of Jihad

Imam Sarakshi states:
Jihad is obligatory and commanded by Allah. Any person who denies Jihad is a Kafir and people who doubt the obligation of Jihad have gone astray (Fathul Qadeer, P191, V.5).

Sahibul Ikhtiyar states:
Jihad is an ordained obligation (Fareedah). One who denies it, is a Kafir. The obligation of Jihad has been clearly substantiated in the Quran and and Sunnah by the Consensus the Ummah (Ijma) (Fathul Qadeer P191, V.5).
 

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#4 [Permalink] Posted on 2nd February 2011 12:45

"abu mohammed" wrote:

Hanafi Fiqh.
a) Jihad means to be involved in fighting in the path of Allah by one's life, wealth and speech. (Al Bada'i Us Sana'i).

Not to have an intention of taking part in Jihad as mentioned above, one will die as one part hypocrite.

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#5 [Permalink] Posted on 2nd February 2011 12:56
Jihad aims to establish Allah's authority and to remove tyranny. It liberates mankind from submission to any authority other than that of Allah. "Fight them until there is no more oppression, and all submission is made to Allah alone." (8: 39)

Jihad is a cure for the individual and the society. It cures the individual by delivering him from the sickness of disbelief to the wellbeing of Islam. Disbelieving in Allah is the greatest disease of all and the most destructive on all humanity, while Islam is the complete cure. Jihad cures the society by eliminating the source of corruption and oppression. Leaving the disbeliever unharmed increases the disease and strengthens it and allows the cancer to spread. Therefore Islam cannot flourish and Muslims cannot live in peace unless the disease is cured.

First the message should be conveyed through peaceful means. If the peaceful course is exhausted and it did not bear its fruits, the bearers of the truth would need to draw their swords and fight in order for the word of Allah to prevail.


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#6 [Permalink] Posted on 2nd February 2011 12:57
Many defeatists and wimps claim that Jihad is only 'defensive.'

Such defeatists quote verses like: "If they incline to peace, then incline you to it as well, and place your trust in Allah." (8: 61) "As for such [of the unbelievers] who do not fight against you on account of your faith, and neither drive you forth from your homelands, God does not forbid you to show them kindness and to behave towards them with full equity." (60: 8) "Fight for the cause of Allah those who wage war against you, but do not commit aggression. Indeed, Allah does not love aggressors." (2: 190) "Say: 'People of earlier revelations! Let us come to an agreement which is equitable between you and us: that we shall worship none but Allah, that we shall associate no partners with Him, and that we shall not take one another for lords beside Allah.' And if they turn away, then say: 'Bear witness that we have surrendered ourselves to Allah.'" (3: 64)

They go on to say that Islam, then, does not fight anyone other than those who fight against the people in the land of Islam, within its area, or those who threaten it from outside. This smacks of disrespect for Islam and Allah Almighty! The texts to which they resort are provisional ones, addressing a particular situation.

In relation to the idolaters, the final statements say: "Slay the idolaters wherever you find them, and take them captive, besiege them, and lie in wait for them at every conceivable place. Yet if they should repent, take to prayer and pay the zakāt, let them go their way. For Allah is Much- forgiving, Merciful. If any of the idolaters seeks asylum with you, grant him protection, so that he may hear the word of Allah, and then convey him to his place of safety. That is because the idolaters are people who lack knowledge." (9:1-6)

And in relation to the people of earlier revelations (Jews and Christians), the final rulings are: "Fight against those who - despite having been given scriptures - do not truly believe in God and the Last Day, and do not treat as forbidden that which Allah and His Messenger have forbidden, and do not follow the religion of truth, till they [agree to] pay the submission tax (Jizyah) with a willing hand, after they have been humbled." (9:29)

Al Qurtubi (rahmatullahi alaih) states in his tafseer: "It is mandatory on the Imam to send an army of Muslims to the land of the enemy once every year and the Imam should participate himself in such expeditions. If not, then he should send someone capable whom he trusts, to call them to Islam, keep away their harm, to give victory to the religion of Allah, until they enter Islam or pay jizyah."

Notice that al Qurtubi states that one of the objectives of sending the armies is to keep the harm of the enemy away. This is an indication that Muslims will never taste peace in their lives if they do not attack the enemies of Allah and on their turf. The consequences of not fulfilling that duty is the price we are paying today. If you don't keep shaytaan in check he will not leave you alone.

Indeed Muslims today are far removed from Islam, except for a small minority who are determined to implement the Islamic declaration of man's liberation from all authority except that of Allah


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#7 [Permalink] Posted on 2nd February 2011 12:58
There are two types of fard (obligatory duty) in Islam: Fard 'Ayn and fard kifayah.

Fardh Ayn (individualobligatory duty): This is a mandatory duty that must be done by everyone. Examples of this type of duty are the five daily prayers and fasting, etc.

Fard kifayah (collective duty): This is a mandatory duty that must be performed. If some Muslims fulfill it then the rest are relieved of the duty.

According to the majority of Scholars, under normal circumstances Jihaad is fard kifayah.

However, Al Mugni states: "Jihad becomes fard 'ayn in three cases: 1) When the armies meet it is mandatory to fight and not flee. 2) If the kuffaar invade Muslim territory. 3) If the Imam calls for war it is mandatory on every able Muslim to respond."

If the enemy enters the Muslim land, or even approaches it and masses on its borders, even if they do not actually enter it, and there armies are double the size of that of the Muslims or less, then Jihad becomes mandatory on each and every individual. Then, the slave leaves without the permission of the master, the woman without the permission of her husband (if she has the strength to fight according to the stronger opinion), the son without the permission of the parents, and the one indebt without the permission of the lender. All of the above stated is the opinion of Imam Malik, Ahmad, Shafi'ee and Abu Hanifa (rahmatullahi alaihim).



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#8 [Permalink] Posted on 2nd February 2011 13:02
Jihad is not mandatory on children, the mentally incapable, women, and the ill. It is mandatory however, on the one-eyed, the one who is suffering from a mild illness such as a headache, a sore tooth, or fever, or the one who has a slight limp. This is in the madhab of Imam Ahmad, and I don't know any disagreement regarding that and Allah knows best.
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#9 [Permalink] Posted on 2nd February 2011 13:02

"Seifeddine-M" wrote:
There are two types of fard (obligatory duty) in Islam: Fard 'Ayn and fard kifayah. Fardh Ayn (individualobligatory duty): This is a mandatory duty that must be done by everyone. Examples of this type of duty are the five daily prayers and fasting, etc. Fard kifayah (collective duty): This is a mandatory duty that must be performed. If some Muslims fulfill it then the rest are relieved of the duty. According to the majority of Scholars, under normal circumstances Jihaad is fard kifayah. However, Al Mugni states: "Jihad becomes fard 'ayn in three cases: 1) When the armies meet it is mandatory to fight and not flee. 2) If the kuffaar invade Muslim territory. 3) If the Imam calls for war it is mandatory on every able Muslim to respond." If the enemy enters the Muslim land, or even approaches it and masses on its borders, even if they do not actually enter it, and there armies are double the size of that of the Muslims or less, then Jihad becomes mandatory on each and every individual. Then, the slave leaves without the permission of the master, the woman without the permission of her husband (if she has the strength to fight according to the stronger opinion), the son without the permission of the parents, and the one indebt without the permission of the lender. All of the above stated is the opinion of Imam Malik, Ahmad, Shafi'ee and Abu Hanifa (rahmatullahi alaihim).

This is why a few scholars say that Jihad is called the Sixth Pillar Of Islam, and that is their opinion!

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#10 [Permalink] Posted on 2nd February 2011 13:09
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#11 [Permalink] Posted on 2nd February 2011 13:11
"And fight in the Way of Allah and know that Allah is All-Hearer, All-Knower." [2:144]

It is also not permissible to desert Jihad (fighting in the way of Allah) from fear of death. This question has been taken up elsewhere in the noble Qur'an in greater details, where some special situations have been exempted.

The subject dealt with in this verse reappears in yet another verse which deals with those who run away from Jihad or do not take part in it. It is said: Some people (who did not themselves take part In jihad) say (about those who do take part in jihad, and die as shaheeds - 'Martyrs') 'These people did not listen to us, therefore, they were killed. If they had listened to us, they would have not been killed.' (The blessed Prophet (salallahu 'alayhi wasallam) was commanded to tell them: 'If you have the power to escape death, why worry about others, worry about your own selves and rescue yourselves from death, (that is, whether or not you go in jihad does not matter; death will come to you even when sitting home)."

It is a marvel of nature that the greatest commander of the Muslim army in the early days of Islam, Sayyidna Khalid ibn Walid (radiallahu anh), who was known as the 'sword of Allah' and who spent his entire Islamic life in jihad, did not meet his death as a shahid on the battlefield! He died on his sick-bed, at his home. Close to his hour of death, lamenting over his dying on bed, he said to his family: 'I participated in so many great battles in jihad. I do not have a single part on my body, which has no wound-mark inflicted by swords and spears; but here I am, dying like a donkey on my bed. May Allah Almighty give no rest to cowards. Let them hear my advice.'

Do not take going on jihad as going into the jaws of death and do not assume that running away from jihad will deliver you from your appointed time of death. Better still, obey the injunctions of Allah Almighty and achieve the best of both the worlds. Allah Almighty is the Hearer and Knower of all you say and do.

Why should the believers ever feel shaken when they are certain that they will have either one of the best two alternatives: victory or martyrdom? Their enemy, on the other hand, aims at nothing further than the life of this world. This explains why the kuffaar (unbelievers) are so keen to achieve material superiority in this life which is the ultimate they hope for, since they have no hope in the life to come.



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#12 [Permalink] Posted on 2nd February 2011 13:15
I had a little debate with a friend, he was doing a good deed by handing out copies of the Quran in English for free.

I said to him, "Having only the English text can cause confusion in the translation, therefore the Arabic text is important so that the Quran remains un changed.

If an English Quran was to be translated into Arabic, there would be many different versions of the Quran. Then there would be no difference in Quran and the Bible, i.e Messed up and many different versions would be available.

This is what I meant about not having a Quran without the Arabic."


He would not agree with me and replied in his own way. Then I sent him an email regarding the dangers of such works using the same Quran he was giving out. (May Allah reward him for his intention)
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#13 [Permalink] Posted on 2nd February 2011 13:20

"abu mohammed" wrote:
I had a little debate with a friend, he was doing a good deed by handing out copies of the Quran in English for free. I said to him, "Having only the English text can cause confusion in the translation, therefore the Arabic text is important so that the Quran remains un changed. If an English Quran was to be translated into Arabic, there would be many different versions of the Quran. Then there would be no difference in Quran and the Bible, i.e Messed up and many different versions would be available. This is what I meant about not having a Quran without the Arabic." He would not agree with me and replied in his own way. Then I sent him an email regarding the dangers of such works using the same Quran he was giving out. (May Allah reward him for his intention)

I sent an example of what I meant about translations. (from the link above and the verses below in the next post) I said to him, dont get me wrong, i dont speak arabic but I can read it like many many many Muslims around the World. Translations and transliterations are important)
 
All translations must have the Arabic text to be on the safe side.
 
Since when do all these words mean the same thing "Terror - Deter - Dismay"
 
The Quran translated by Wahiduddin Khan uses the word "Overawe"
 
If the Turks decided to go back to their original language of Arabic and decided to translate the Quran from Turkish to Arabic, Allah save us from this.
 
We are very lucky that Allah has promised to protect the Quran.
 
During the British Raj of India, The British were having many problems due to the Muslim belief in fighting back to protect their land and religion, therefore, the British decided to destroy the Quran. When the Generals went to the Madrese, they were welcomed by the scholars and were told that if they destried all the Qurans, the Muslims would have another Quran ready as it was in the hearts of all the children in the Madresa. The general was then told that if he wanted to destroy the Quran, they would have to kill all those who knew the Quran by heart.
 
The British knew that the Muslims believed that there can only be peace if/when the Mahdi and Prophet Isa arrived.
 
I think that this is the resaon that the British Raj had to find a Scholar that would sell out to them, and preach that he was the Mahdi. This gave birth to Ghulam Ahmed Mirza Qadyani, the false prophet who died in the toilet.
 
The Quran needs to remain in Arabic along with which other language one likes. Insha Allah there is no harm in this.
 
For this reason, many people have been mislead regarding the verse of Jihad.
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#14 [Permalink] Posted on 2nd February 2011 13:27

Translations of Surah 8, Al-Anfal Ayah 60

Against them make ready your strength to the utmost of your power including steeds of war to strike terror into (the hearts of) the enemies of Allah and your enemies and others besides whom ye may not know but whom Allah doth know. Whatever ye shall spend in the cause of Allah shall be repaid unto you and ye shall not be treated unjustly. (YUSUF ALI)

Muster against them all the military strength and cavalry that you can afford so that you may strike terror into the hearts of the enemy of Allah and of your, and others besides them who are unknown to you but known to Allah. Remember that whatever you will spend in the cause of Allah, shall be paid back to you in full and you shall not be treated unjustly. (MALIK)

Hence, make ready against them whatever force and war mounts64 you are able to muster, so that you might deter thereby the enemies of God, who are your enemies as well, and others besides them of whom you may be unaware, [but] of whom God is aware; and whatever you may expend66 in God's cause shall be repaid to you in full, and you shall not be wronged. (ASAD)

Make ready for them all thou canst of (armed) force and of horses tethered, that thereby ye may dismay the enemy of Allah and your enemy, and others beside them whom ye know not. Allah knoweth them. Whatsoever ye spend in the way of Allah it will be repaid to you in full, and ye will not be wronged. (PICKHTAL)

One word in different ways. Put that back in Arabic and you have something else.

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#15 [Permalink] Posted on 2nd February 2011 13:45
'They ask you about the sacred month, that is, about fighting in it. Say, 'Fighting in it is something grave but, in the sight of Allah it is far more grave to prevent from the path of Allah, to disbelieve in Him, and al-Masjid al-Haram, and to expel its people from there and Fitnah (to create disorder) is more grave than to kill!' (2:217)

This verse proves that fighting is forbidden in Rajab, Dhul-Qa'dah, Dhul-Hijjah and Muharram, the four 'sacred' months.

'Ata ibn Abi Rab'ah, a leading early exponent of Qur'anic exegesis declared on oath that this injunction is there to stay for ever. Several among the respected Successors (Tabi'een) regard this injunction as provenly unabrogated, but in accordance with the ruling of the majority of Muslim jurists as stated by al-Jassas, this injunction is one of the abrogated ones as maintained by a consensus of jurists and fighting is no more forbidden in any month.

Now comes the question as to which verse of the Holy Qur'an abrogates this injunction. Jurists have taken different positions in this respect. Some say the verse: 'And fight the disbelievers, all of them' (9:36) abrogates it. Many others regard the verse: 'Slay the disbelievers wherever you find them.' (9:5) as its abrogator. Some have said that the abrogator of this injunction is the very conduct of the Holy Prophet (salallahu 'alayhi wasallam) since he himself besieged the city of Ta'if during the 'sacred months' and it was during the 'sacred months' that he sent the noble Companion 'Amir al-'Ashari (radiallahu anh) on the military expedition of Awtas. On these grounds, Jurists in general, regard this injunction as abrogated, al-Jassas (rahmatullahi alaih) calls it: 'This is what the majority of the jurists says.'

Ruh al-Ma'ani, under comments on this verse, and al-Baydawi, under the explanation of the first section of Surah al-Bara'ah (Tawbah) have reported a consensus of the community on the abrogation of the forbiddance of fighting during the 'sacred months'. (Bayan al-Qur'an)

However,
al-Tafsir al-Mazhari answers all these arguments by saying that the sanctity of the 'sacred months' is clearly present in the verse known as Ayah al-sayf or the Verse of the Sword, that is: 'The number of months, with Allah, is twelve (mentioned) in the book of Allah, the day that he created the heavens and the earth; four of them are sacred.' (9:36)

Of the verse relating to fighting, this verse was the last one to be revealed and the Address of the Last Hajj which was delivered only 80 days before the Holy Prophet (salallahu 'alayhi wasallam) passed away clearly indicates the sanctity of the 'sacred months'. For this reason, the verses quoted cannot be regarded as abrogative of this injunction. Moreover, the siege of Ta'if did not take place in the month of Dhul-Qa'dah. It was in Shawwal, therefore, this too cannot be regarded as its abrogator. But, it can certainly be conceded that the absolute forbiddance of fighting in the 'sacred months' which seems to reflect from the verse referred to holds an exception whereby it would become permissible for Muslims to defend themselves, or counter attack the aggressor if disbelievers themselves start the fighting during these months. This much, then, can be termed as abrogated, which finds a clarification in the verse: 'The holy month for the holy month.' ( 2:194)

The gist of the discussion is that initiating a fight during these months is forbidden for ever, but in the event that disbelievers mount an attack on Muslims, then, Muslims are permitted to fight back in their defence. Al-Jassas has reported the narration of the blessed Companion Jabir ibn 'Abdullah (radiallahu anh) who said that the Holy Prophet (salallahu 'alayhi wasallam) did not fight in any of the 'sacred months' until such time that the initial fighting was started by the disbelievers. (Ma'ariful Qur'an)

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