Sh. Abdullah Azzam: The individual duty of the entire Islamic Ummah…

Transcript

The individual duty of the entire Islamic Ummah: an individual duty ever since the Caliphate fell, an individual duty ever since Palestine fell, and ever since Bukhara fell, and ever since Azerbaijan went. So it’s not an individual duty in Afghanistan only.
Why then are you surprised at hearing this from us?

And the wonder of wonders and the strangest of the strange are these scholars who are still debating: Is jihad an individual duty or a collective duty?

I don’t know know from where these people acquire their knowledge. I don’t know from where they procure their fatwas.

All the Muslims’ countries have gone and the tyrants are at the necks of the women and Muslims everywhere, but they’re having discussions? They’re discussing whether jihad is an individual duty or collective duty.

Constantinople was the headquarters of the council of the Eastern Church.As Muhammad al-Fatih was pounding the walls of Constantinople with the catapult, the men of the Church Council were meeting and discussing how many devils are able to stand on the head of a pin.

We’re like that: the Jews, the enemies, the Russians, and the Americans are coming at us from every side, right? And some of us are still asking, “Is it an individual duty or a collective duty?”

May Allah pluck out your eye if you haven’t yet seen that jihad is an individual duty!
How? Does this need to be debated in the first place?

If they have studied one book of fiqh, it is well known that the attacker is to be repelled; the attacker who seizes the people and wants to take their wealth or attack their honor or religion or country.

It is well known that it is an individual obligation to repel him.

Prophetic Advice on Pranking a Muslim…

Once a person hid the shoes of another person out of fun. Thereafter the matter was reported to the Holy Prophet SAWS and he remarked, ‘Do not cause fear in a Muslim.Putting a Muslim to fear or embarrassment is an act of tyranny”*

Once we were going somewhere with the Holy Prophet SAWS. One of us slept and another person took his string so that the person in sleep got frightened. Thereupon the Holy Prophet SAWS remarked, ‘It is not at all lawful for a person to cause fear in any other Muslim.’^

Once an Arabian nomad offered his salat with the Prophet SAWS. Someone took away [and hid] a horn which he had with him. When the Holy Prophet SAWS turned his face to perform Salam [tasleem], the nomad asked, ‘Where is my horn?’ The people around burst in laughter. Thereupon he SAWS remarked, ‘One who believes in Allah and the Day of Judgement should keep away from causing fear in any Muslim.’ ~

* al-Tabarani
^ al-Targhib (Vol IV, p.262)
~ al-Haithmi (Vol IV, p. 254)

Imam Al-Awzai’s Letter of Warning against Heresy and Heretics…

It is reported that Imâm Al-Awzâ’î (d157H) wrote:

O Muslims, fear Allâh and obey Him, and accept the advice of the sincere advisers and the exhortation of the exhorters, and know that this knowledge is religion, so be careful about what you do [in it] and from whom you take [it] and who you follow and who you trust your religion to. For verily, the followers of Bid’ah are all falsifiers and liars, neither are they careful nor do they fear and protect [against wrongdoing], and nor are they to be trusted to not distort what you hear. They say what they know not when criticizing and decrying or when affirming their lies. But Allâh encompasses what they do. So be on guard against them, suspect them, reject them and distance yourselves fr om them, for this was what your earlier scholars and the righteous latter ones did and instructed others to do.

Beware of rising against Allâh and becoming instruments in the destruction of His religion and undoing its handholds by respecting the innovators, for you know what has come down to us about respecting them. And what stronger respect and veneration can there be than taking your religion from them, following them, believing them, being close to them and helping them in alluring those they allure and attracting those they attract of the weak Muslims towards their ideas and the religion they practice? This is enough to be considered a partnership and contribution to what they do.

Ibn ‘Asâkir, Târîkh Dimishq 6:361, 362.

About Al-Awza’i RA
Imam al-Shafi`i said: “I never saw a man whose fiqh resembled his hadith more than al-Awza`i.”

When the latter came to Mecca, Sufyan al-Thawri walked ahead of him shouting: “Open the way for the Shaykh!” Imam Malik compared the two saying: “One of them [Sufyan] is more knowledgeable than the other, but is not fit to be the Imam [i.e. the Caliph], while the other [al-Awza`i] is.” This was also the opinion of al-Fazari, `Ali ibn Bakkar, and Ibn al-Mubarak.

Umar RA: It is more pleasing for me to rescue one Muslim…

Umar RA said, “It is more pleasing for me to rescue one Muslim from the hands of non-believers than to possess the entire Arabian peninsula.”

Kanzul-Um’mal (Vol II, p.312)

Different Categories of a Man Looking at a Woman and it’s Rulings… Shaikh Mar’ee Al-Karmee

There are eight categories of man looking at woman:

  1) For a man who has reached puberty to look at a free (not a slave) female who has reached puberty without there being a need to do so.
Ruling: Not permissible to look at any part of her, not even parts of her hair.

2) Looking at a woman who is not desirable, either because of her old age or her appearance.
Ruling: Only permissible to look at her face.

3) Looking at a woman to conduct some dealings, or to testify for/against her.
Ruling: Permissible to look at her face. It is also permissible to look at her hands if there is a need.

4) Looking at a free woman who has reached puberty for marriage.
Ruling: Permissible to look at her face, neck, hands and feet.

5) Looking at his Mahrams, or a girl who is 9 years old, or if he has no desire, or if he has desire but did not reach puberty.
Ruling: Permissible to look at the face, head, neck, hands, feet and shins.

6) To look at a female patient for the purpose of medication.
Ruling: Only permissible to look at the parts he needs for medication.

7) Looking at a girl younger than 9, or for a woman to look at another woman, or for a woman to look at a foreign man, or for a boy who has not reached puberty and has no desire to look at women, or for a man to look at another man.
Ruling: Permissible except for that which is between the belly button and knee.

8) Looking at his wife and at a girl who is less than 7 years old.
Ruling: Permissible to look at the entire body.

Note: I did not include his discussion of looking at female slaves.

‘Allaamah Mar’ee Al-Karmee (RA) said in Daleel At-Taalib, page 275

Urwah b. al-Zubayr (A Tabi’een): Allah is testing me…

`Urwah ibn al-Zubayr came to visit the Caliph, al-Walid ibn `Abdu’l-Malik, with his son Muhammad, who was one of the most handsome of men.
The young man had dressed up for the occasion in fine clothes, and had his hair in two plaits or braids. When the Caliph saw him, he said, “This is how the young people of Quraysh look!” and by so saying, put the evil eye on him. Before he left, the young man fell ill. When he was in the stable (preparing for the departure) he fell down, and the horses trampled him to death.

Then `Urwah got gangrene in his leg, and the Caliph  sent doctors to him, who suggested that the leg should be amputated, otherwise the gangrene would spread to the rest of the body and kill him. `Urwah agreed, and the doctors began to remove his leg, using a saw. When the saw reached the bone, `Urwah fainted, and when he came around, sweat was pouring down his face, and he was repeating, “La ilaaha illAllaah, Allaahu akbar.” When the operation was over, he picked up his leg and kissed it, then said, “I swear by the One Who mounted me on you, I never used to walk to any place of wrong action or to any place where Allah would not like me to be.” Then he gave instructions that the leg should be washed, perfumed, wrapped in a cloth and buried in the Muslim graveyard.

When `Urwah left al-Walid and returned to Madinah, his family and friends went to meet him at the outskirts of the city and to offer condolences. The only reply he made was to quote from the Qur’an: “…truly we have suffered much fatigue at our journey.” (al-Kahf 18:62). He did not say any more than that. 

Then he said, “I will not enter Madinah, for people there either rejoice over the afflictions of others, or else feel envy for their blessings.”

So he went to stay in a place at al-`Aqiq. `Isa ibn Talhah came to visit him there and said, “May your enemies’ fathers perish!” and asked him, “Show me the affliction for which I have come to console you.” `Urwah uncovered his stump, and `Isa said, “By Allaah, we were not preparing you to wrestle! Allaah has saved most of you: your sanity, your tongue, your eyesight, your two hands, and one of your two legs.” `Urwah told him, “Nobody has consoled me as you have.”

When the doctors came to perform the amputation, they had asked `Urwah whether he would drink intoxicants to ease the pain. He said, “Allah is testing me to see the extent of my patience. How could I go against His commands?”

Extracted from Patience & Gratitude, by Ibn Qayyim al-Jawziyyah

Source

About Urwah ibn al-Zubayr
The son of Zubayr ibn al Awwam (One of the Promised 10) and Asma bint Abu Bakr. He was born during the Caliphate of Uthman RA and died in 97 AH (713 AD). He was among the seven fuqahaa (jurists) who formulated the fiqh of Medina in the time of the Tabi’in.

Early Illustration of Prophet’s SAWS Masjid…

Visual Illustration of the masjid of the Prophet SAWS in it’s early stages. (The location of some residence’s which were constructed later are also indicated.)

a. Prophet’s SAWS mihrab
b. Aisha b. Abu Bakr’s RA residence
c. Hafsa b. Umar’s RA residence
d. Zainab b. Jahsh’s RA residence (not pictured)
e. Zainab b. Kuzayma’s RA) residence (not pictured)
f. Fatima’s RA residence (not pictured)
g. Baab-Uthman b. Affan RA
h. Ahlul Suffa Residence
i. Juwayriya’s RA residence (not pictured)
j. Rumla’s RA residence (not pictured)
k. Saffiya’s RA residence (not pictured)
l. Baab-ul-Rahma
m. Abu Bakr’s RA residence
n. Sa’d b. Abi Waqaas RA residence (not pictured)
o. al-Abbas b. Abdul Muttalib RA (Prophet’s SAWS uncle) residence
p. Jafar b. Abi Sadiq RA residence

Source: The Madinah Research & Study Centre, Al Madinah Al Munawara

Sh. Abdullah Azzam: We are all terrorists…

“The Americans and the rest of the Western world are like the butcher who wears white clothes when he is about to slaughter a sheep! And if the leg of the sheep shudders as it soul departs its body or a speck of blood falls on the butchers white garment the sheep is considered to be a rude, disobedient sheep. Likewise they want to slaughter us while dressed in white garments…

When we defend our selves they shout we are fundamentalists, terrorists, jihadists and savages. Protecting our honor has become anarchy and a savagery. They do all of this and want us to laugh with them. They take our resources and we are supposed to say “Yes sir, Yes sir!” They take our holy places and even if we carry one bullet they say ‘they are terrorists’ – if this is what they call terrorism then we are all “terrorists”. The people who are moderate and soft in the deen enjoy luxury they are flowing in one river, and the deen flows in another.“

Shaykh Abdullah Azzam, described by Time as the man who was the ‘reviver of Jihad in the 20th Century’, was murdered in a car bomb in Peshawar, Pakistan in 1989.

Abdullah ibn Mubarak: No Country for Old Men…

‘This world is a prison for the believer and the best of deeds in prison is to have patience and to overcome one’s anger. The believer has no country in this world, indeed his country lies in the Hereafter.’

‘Indeed the scholars are the inheritors of the Prophets, but if they fall into covetousness and greed, who shall be taken as leaders? The merchants and businessmen are the trustees of Allah, so if they are treacherous, who can be trusted? The warriors are the guests of Allah so if they become extreme (or take spoils without right), with whom can we defeat the enemies? The righteous and ascetic ones are the kings of the earth but if they become insincere (i.e. have riya’), who shall be followed? The governors/rulers are the shepherds (protectors) of the people, but if the shepherd becomes a wolf, who shall protect the flock?’
Abdullah ibn al-Mubarak

Abdullah ibn al-Mubarak lived during the time of Abu Hanifa, Imam Malik (May Allah SWT be pleased with all of them)

An-Nasa’i said, “There was not known in the time of Ibn al-Mubarak anyone more glorious or excellent than him nor anyone who had more virtues than he possessed.”

Virtues of Tawhid…

From the second chapter of Shaykh ‘Abd ar-Rahman as-Sa’di’s sharh of ‘Kitab at-Tawhid’:

“…There is nothing that has a better effect and more virtues than Tawhid, as all of the good in this world and the next sprout from this Tawhid and its virtues.

1 - The forgiveness and expiation of sins are from its virtues and effects.

2 - It is the greatest means by which the pressures, hardships, and punishments of this life and the next are repelled.

3 - It prevents one from remaining eternally in the fires of Hell, even if there was only a mustard seed’s worth of it in the heart. If it is complete in the heart, it prevents one from ever entering Hell in the first place!

4 - It grants its owner complete guidance and security in this life and the next.

5 – It is the only means of attaining the Pleasure and reward of Allah, and he who will be happiest in regards to the intercession of the Prophet is he who said ‘there is none worthy of worship except Allah’ sincerely from his heart.

6 - And from the greatest of its virtues is that the acceptance, richness, and reward of all actions and words – outer and inner – depend on Tawhid. So, as strong as Tawhid and sincerity to Allah are, the stronger these will become.

7 - It causes good actions and works to be much easier for the servant, just as it makes it easier for him to abandon bad and evil actions. It also keeps him preoccupied when a crisis occurs. So, acts of obedience are very light for the one who is sincere to Allah in his faith and Tawhid, due to what he hopes for of the reward and Pleasure of his Lord. Likewise, it is very easy for him to leave off the sins that his soul desires, due to his fear of Allah’s Anger and punishment.

8 - If it becomes complete in the heart, Allah causes its owner to love faith, and will beautify it in his heart. Likewise, he will make him hate disbelief, sin, and disobedience, will make him of those who are rightly guided.

9 - It makes unpleasant things easy for the servant, and will ease his pains. So, as much as the servant has complete Tawhid and faith, his heart will absorb unpleasant and painful things with openness, tranquility, submission, and satisfaction with the Decree of Allah.

10 – And from the greatest of its virtues is that it frees the servant from enslavement and attachment to, fear of, and hope in the Creation, as well as doing anything for their sake, and this is the true essence of honor and nobility. With this, he becomes truly enslaved to his Lord, does not hope for any but Him, does not fear any but Him, and does not depend on any but Him. With this, he has achieved true success and victory.

11 – And from its virtues that cannot be claimed by any other is that, if it is complete in the heart, and is truly and fully established with complete sincerity, it can turn small actions into huge ones, and multiplies actions and words without any effort whatsoever…and this is all because of the sincerity that is in his heart. And how many of those who say it do not reach such a level, and this is because his heart does not contain the level of complete Tawhid and sincerity – or anywhere near it – that such a person has?

12 - Allah has taken it upon Himself to bestow victory, honor, nobility, means to guidance, means of attaining relaxation, rectification of affairs, and firmness in speech and action to its people in this world.

13 - Allah defends the monotheists and people of faith from the various evils of this world and the next, blesses them with a pure life of feeling secure with Him and remembrance of Him.

And the proofs for this from the Book and Sunnah are many, are well-known, and Allah Knows best.”

['al-Qawl as-Sadid Sharh Kitab at-Tawhid'; p. 12-13]