Blackwater, Behind The Peshawar Bomb Blast

.
ISLAMABAD – The Tehrik-e-Taliban stated that the immoral American private security company, the Blackwater, was the mastermind behind the bomb explosion in Peshawar that occurred last Wednesday and killed more than 100 people.

Hakimullah Mehsud said that Blackwater and some other agencies belonging to the government of Pakistan were involved in the bomb blast at a crowded bazaar in Peshawar.

According to a latest report, the number of casualties now rose to 106 with more than 150 wounded while the workers of the SAR said that there are possibly more victims trapped under the rubbles of the bazaar building. A big number of those killed are women and children.

The military forces of Pakistan claimed that the Taliban are suffering defeats in the tribal regions of Southern Waziristan and they are targeting civilians.

Mehsud denied the claim. He said it was Blackwater in collaboration with the local agencies that are involved in the incident.

On Sunday, around 200 people staged an anti-US demonstration in Dera Ismail Khan, and denouncing Blackwater and shouting anti-US slogans.

The head of Jamat-e-Islami, Saraj-ul-Haq, said that the military operations in Pakistan that are launched “with the blessing of America” should be stopped as it only fulfils the goals of the enemy (America).

"Now, we are very confident that it all the explosions, whether it be at Masjid Faisal or Khyber Bazaar, are carried out by Blackwater," he said.

The truth of the matter is that those kafir laknatullah are getting more desperate in confronting the Mujahideen, they are resorting to their evil plans and make the women and children as targets. And then accuse the Mujahideen for it. How Lowly!

Usamah bin Laden Appeared In This Year’s ‘Eid Khutbah Video

. A video released on Wednesday (28/10) by As-Sahab, the media wing of Al-Qaeda, attracted the interest of analysts. The video was released as if to show the face of the topmost leader of Al-Qaeda, Sheikh Usamah Bin Laden. The video clip contained the ‘Eid Khutbah delivered by one of the notable figures in Al-Qaeda, Abu Yahya al-Libi, who originated from Libya, to mark the end of the fasting in the holy month of Ramadan.

At the end of the khutbah by Abu Yahya Al-Libi, the scene of the video moved gently to focus on one point and then was zoomed in at the 43:30 minutes mark. A blurred image that appeared like the topmost leader of Al-Qaeda, Sheikh Usamah Bin Laden, was shown.

The video had the special logo of As-Sahab media on it and showed the thin face of a man with long grey beard that appeared to be like Usamah Bin Laden that only came up for a few seconds.

The release of this video made America more irritated because they had never been successful in capturing the most wanted person in the world. In her recent visit to Pakistan, the foreign minister of America, Hillary Rodham Clinton, stated that she did not believe Pakistan has no information about the whereabouts of Sheikh Usamah bin Ladin at all. The arrival of Hillary in Pakistan was greeted by a bomb explosion in Peshawar that killed more than 100 people.

However, the Taliban and al-Qaeda have denied involvement in the Peshawar bomb blast and said they do not explode bombs in bazaars and mosques. The Tehrik-e-Taliban Pakistan (TTP) in an email sent to the media also condemned the Peshawar blast and denied its involvement in the Meena Bazaar explosion. They are not involved in the killing of innocent people.

Sharon The Butcher Has Been In Coma The Longest

.
A reliable source from one of the electronic media made a report about the latest condition of the Slaughterer of Palestinian Muslims, Ariel Sharon. The Israeli publication, "Hume Israel" cited the information from one of the famous daily electronic magazines in the country. The media published the health condition of the ex-PM of Israel, Ariel Sharon, who up till now is still suffering from stroke and lying helplessly in coma on the hospital bed for more than four years now.

Sharon, whose is coming to 81 at present, is still hospitalized at the Sheba hospital, not far from Tel Aviv. It was reported that he is lying in bed with both his eyes continuously open, the nurses who took care of him then put Sharon in front of a TV set which displayed panoramic films of nature and various animals especially the livestock cattle. The magazine also wrote that Sharon’s family is intensely visiting and interacting with him, this indicates that Sharon is still alive. One of his family members routinely read newspapers for him beside his deathbed and informed him about the development of the cattle farming that he owns in the Southern district of Israel. Besides that, some books and classical music were also being read and played for him.

It was also told that since Sharon suffered stroke in July 2006, a man was specifically tasked to shave his beard and to ask for it he indicated by moving his thumbs. Doctors who take care of him agreed, although Sharon is in such a condition of lying in the hospital bed for years, it is a big possibility that he is still alive because his heart beat and blood pressure are still normal so far. The same condition as when he was first admitted to the hospital four years ago.

When asked further until when the condition of Sharon could stay like that, Solomo Segev, the senior doctor who look after him said, "If predicted from the average age of Sharon's family members, his mother and grandmother both died above the age 90." Thus, Solomo estimated that Sharon would continue to be in his condition until he reaches the age of 90.

That electronic magazine then closed off its news report with a question, would Sharon be cured from his coma? The doctor who look after him then answered, “Sharon is not an average man, there are other patients who are in the comatose state longer than Sharon, but those patients are still at a young age, in other words, patients at the age of Sharon normally don’t survive that long, much less 4 years, if that happens it is surely out of normality.” (eramuslim)

Sharon "the man of peace" before the coma.

Sharon after the coma.

The clogging in his brain caused the impairment of the whole body. This is as a consequence of his acts of 'calculated genocide' against the ummah of Muhammad Salallahu alaihi wassalam which occurred continuously day and night.

REMEMBER SABRA & SHATILA MASSACRE!

George Galloway on Press TV Ariel Sharon Never Died

Ariel Sharon on his death bed. This rotting pig's picture was taken on a cellophane by a nurse when he was at Sheba Hospital in Tel Hashomer in 2006. Later, after he became a rotting vegetative state he was moved to Hadassah hospital for "rehabilitation" as the hospital announced later.

Related post:

The Cost of Sharon’s Medical Treatment Burdens Israel

The Last Dream Of Sharon Before Sinking Into A Coma

Photos : Defending Al Qur'an From Ridicule But They Were Attacked By The Afghan Police Instead.

.
How ironic, around 300 Afghan people demonstrated against the humiliation of the Qur’an by the invader forces in Afghanistan who burnt the Qur'an, but the people who tried to defend the Book of Allah were attacked and shot randomly by the munafiq police of Afghanistan instead. The demonstrators were kicked, beaten and even shot at random. Dozens were arrested.

It was reported that some invader soldiers from America burnt the Qur’an during their operations confronting the Taliban in the province of Wardak, South Kabul, early this month.

Below are the photos of violence by the Afghan police against the demonstrators:

The Ecstasy of Mi’raj

. If I were Muhammad
I wouldn’t be willing to get back to earth
After reaching close to the ‘Arsh (Throne)

-‘Abdul Quddus, the Ganggoh Sufi-

BURAQ is the name. Therefore, it is similar to barq, the lightning that slides at the speed of light. That night, accompanied by Jibril, a noble Rasul (Messenger) was brought to the Masjidil Aqsa. Khadijah, the faithful wife, a symbol of love full of sacrifices was gone. The same as Abu Thalib, the protector who was full of love though unwilling to believe. He had passed away. The Messenger was in sorrow. He felt forsaken. He felt alone in confronting the waves of fabrications, tortures and resistance against his pure invitation that were increasing by the day. He felt desolate. Therefore, Allah wanted to strengthen him. Allah showed him a part of His symbol of Dominion and Power.

Buraq is the name. It was tied to the door of Masjid Al Aqsa when all the Prophets and Messengers assembled there. They performed solat. And the Buraq rider was now leading them all in prayer. But from here, the Prophet departed for a historical journey. Joined by Jibril, he went up to heaven, going through it, level after level. Meeting with Adam, Yahya and ‘Isa, Yusuf, Idris, Harun, Musa and Ibrahim. Then, it was straight away to Sidratul Muntaha, Baitul Ma’mur and then further up heading towards Allah until the distance was less than the two ends of an archer bow. Allah opened His screen.

Allah.. Allah.. If looking at the handsome Yusuf could make the womenfolks cut their fingers without sensation, imagine the feeling of seeing the Most Beautiful Who is the Creator of all beauty? Or say it to me my friend, what do you feel when seeing the noble Ka’bah for the first time? Yes, an ecstasy. We are moved. We feel serene. The tears are flowing. The body feels weightless. The soul feels complete. Our mouths are agape. Therefore, what did Muhammad SAW essentially feel when he was in Mi’raj, meeting up with his Lord? Serenity. Enchantment. Refreshment. Spiritual bliss. Liberation of the soul. No comparison. No likeness. No equal.

By Allah, how beautiful, how blissful.

Therefore, there is some truth in what the Ganggoh Sufi was saying. When experiencing the climax of spiritual bliss, there was of course a temptation to stay longer there. If possible, we want to enjoy it forever. Or at least to repeat it again. Again and again. A peacefulness that could not be illustrated, the souls that experience completeness, splashing and swaying in the ocean. The spirits are astounded, like a drop of water merging with the ocean, our individualism are gone, vanishing and swallowed by God’s Magnificence and Majesty. We want to gulp it all down, absorb it and then collapse, we want to be pulled in, embraced and lay our hearts there only. Forever and ever.

Spiritual bliss. Inner absorption. We surely want to enjoy it all the time. We wish for it every moment.

Yet, it is there where the error lies!

Look at the Mi’raj journey of the Prophet. It did not happen every day. It happened once, only when the affliction of agonies, storms of sadness and pressure from the burdens were exceeding the limitation of human endurance. It happened when the Prophet felt he was at the highest peak of the soul’s hardship; a da’wah that was rejected, a neglected call, not so many followers, tortured companions and the main supporters who had died one by one. Thus, one thing that we derive from the Mi’raj journey is that it was merely a waqfah. It was a temporary resting station. An oasis where the Prophet refilled the provisions for his journey. The provisions for his struggles.

The Mi’raj was not the last point of that journey. Feeling the intense spiritual bliss was not the goal from the journey of his life and message. That was what made the Prophet different from the Ganggoh Sufi. If the Sufi saw the ecstasy of spiritual bliss as the goal of his life, the Prophet was merely making it as a respite. Temporarily replenishing the spiritual energy and refilling the soul’s stamina. After that the world was waiting for him to do work for humanity. And then he, as Muhammad Iqbal said in his Ziarah Abadi, positioned himself into the cauldron of history.

To me the angel offered
“Stay here in this heaven, together with the serenity of our sujd (prostration)
Together with the pure enjoyments”
“No!” I said, “There are still conducts of injustices on earth
It’s there that I would dedicate myself, to work, sacrifice
Until the time limits that have been determined arrive."

This is the way of love of the strugglers. Its travelers are not the pursuers of ecstasy and spiritual journeys. They are the strugglers who invite towards goodness, who command the ma’ruf, stop the munkar and believe in Allah. In that great work, they sometimes feel tired, weak and depleted. Therefore, Allah prepares the Mi’raj for them. The Prophet, whose love and tasks of da’wah are incomparable, was certainly given a special Mi’raj; personally having an audience with Allah ‘Azza wa Jalla. We, his followers, are fortunate to receive his words: “The moment of Mi’raj for a Mu’meen is solat!”

Solat, as Sayyid Quthb said, is a direct connection between the ephemeral human and an eternal power. It is a time that had already been chosen, for the meeting of that separated drop of water with the source that never runs dry. It is the key to that treasury which is sufficient, satisfactory and abundant. It is a liberation from the small limitations of the earth’s reality toward the reality of the universe. It is the wind, mist and cloud in the intense and blazing daylight. It is that gentle touch on the hearts that are weary and in difficulties.

Therefore, solat is a rest. When it feels like the bones are slipping in jihad, the muscles are numb and the skins are soaked in sweats, the Prophet said to his Muadzzin, “Yaa Bilal, Arihna bis solaah… O Bilal, relieve us with solat!”


The Idolization of khushoo' (humility and devotion in prayer)

A Musaffir (traveler) stopped at a Masjid. He was tired, sweltered, weary, wretched and giddy. Especially that he felt lonely in the crowd along the way. He found serenity in that Masjid. His ablution felt like it was washing his entire body and soul. When the water rubbed, he was as if seeing black dots of his sins fading, dripping, flowing and drifting away with the water. In his solat, he truly felt himself standing in front of the Creator. Every bit of his recitation was as if responded by Him. He felt the vibe of that greatness. This is the first time he could weep and sob in his sujd. His heart was shrouded by the feeling of tranquility, coolness and meaningfulness. He felt ecstasy.

At other time, he was passing by that Masjid. He had purposely intended to pray there. He longed for the khushoo'. There was greatness that especially emanated from that Masjid. Its pillars are raised solidly, layered with gray marbles. The columns have half of their spirals sweetly decorated with geometric designs. Its dimly lighted lamps are enclosed in shining metals and octagonal in shapes. Its floor is coolly refreshing, a specific characteristic of dark granites and its carpets are soft, greeting every sujd.

He chose to pray behind a pillar wrapped in yellowish carvings with holy verses. He tried to fully appreciate his solat. But strange. He did not find that vibe this time. There was no ecstasy. There was no spiritual charm. Not even a drop of his tears was willing to flow. In regret, he closed off his prayer with the salaam. To the right and then to the left. And his eyes were transfixed to a translation of a calligraphy on the southern wall. He read, “Whoever seeks Allah, he would find khushoo'. Whoever pursues khushoo', he would lose Allah.”

If you could just witness us O ‘Abid of Haramain
You would realize that in ibaadah, yours are a mere play
Your cheeks are wet by your tears
Our necks are soaked in blood

- ‘Abdullah ibn Al Mubarak

How doomed are the pursuers of khushoo'. The khushoo' becomes the goal, not a mechanism toward reaching Allah SWT. Therefore, the main attention in his solat is of how to attain khushoo' or at least look khushoo'. Alas, if you just know how the Prophet and his companions pray. They obtained khushoo' not because they were looking for it. They were khushoo' because their solat was really a sojourn from the most draining activities in the way of love of the strugglers. They were khushoo' because of the tangling difficulties and exhaustion that produced a feeling of diminutiveness and genuine servitude.

Like the worshippers of Al Masih who complicate the Divinity with the trinity, the perception of khushoo' was also frequently made difficult. There is nothing wrong actually to cite the story of ‘Ali ibn Abi Thalib who asked for the arrow to be pulled from his leg when he was in solat, so that its pain could not be felt because of the khushoo' of his solat. It is also not wrong to emulate ‘Abbad ibn Bisyr who kept on praying even though the arrows of an enemy spy were piercing his body one after another. But is it only that what’s called khushoo'?

The Prophet is the most khushoo' human being. And how beautiful was his khushoo'. The khushoo' that always quickened the solat when hearing the cry of a baby or to shorten his recitation when realizing the presence of a few frail individuals in his jama’ah. The khushoo' that did not stop him from carrying Umamah binti Abil ‘Ash or Al Hassan ibn ‘Ali in his standing and put them down when sujd. The khushoo' that made his sujd very long because Al Husain ibn ‘Ali was playing horsey on his back.

Friends, this is the way of love of the strugglers. The khushoo' and rage of spiritual bliss are only entertainments and respites, the place where we refill the provisions and relieve the tiredness. This is the way of love of the strugglers. Not the way of the pursuers of spiritual bliss, to the extent of having to repeat their takbiratul ihram until the imam is already in ruku’. This is not the way of the lovers of hunger who are afraid to gargle in their fasting but are only silent when watching oppressions. Also not the way of the lovers of Ka’bah who are addicted to performing hajj while the poor people are knocking on the door of his house which is always locked.

History gives us the list of lessons about the pursuers of spiritual bliss. They are thrown far away from this way. There are those who think of themselves as good Mu’meen; because they can cry while in solat, their hearts are touched while giving zakat, they can recite zikr until they lose consciousness while fasting or they perform hajj every year; yet they are blinded from the Islamic world that calls out in an already hoarse voice.

These are the people who always speak of religion as a private affair. A private affair for the purpose of enjoying the spiritual bliss. To them, how blissful it is to pray in khushoo' on an expensive prayer mat, in an air-conditioned room, with the settings of different sceneries that can be rearranged. The khushoo' is in enjoying the recitation of the imam with certificate from a premium audio system, in the fragrant air from the aromatherapy perfume. Further in the distance, in the way of love of the strugglers, the Prophet prayed between the intervals of Jihad in establishing the Shari’ah. With dusts, with blood, with exhaustion and with hardships.

The others, looking for refuge from the crushing pressures of the world. Enjoying the feeling of peace from the zikr, the feeling of lightness from the fasting and the feeling of solemnity from the shivering of the body. Retreating in their rags clothing, living in poverty, and then feeling that they are the most beloved being by Allah. But their faces never turned red when the Shari’ah of Allah was ridiculed. They never feel hurt when witnessing oppressions. Their hearts never tremble when witnessing common sufferings. They are the likes of the Sufi from Ganggoh. He was the ostrich that feels safe when it immerses its head in the sand. Whereas, its body was heaped right in front of the hunter’s eyelids.

The ecstasy. The spiritual bliss. The khushoo'. Don’t you pursue that feeling. It is not your god. And it is not only a Muslim who obtains the possibility of feeling such an ecstasy. Ask the people from the religion of Buddha, the followers of Zen, Tao or the practitioners of Yoga. They can also experience it through their meditation and mystical experiences. An impoverished Christian from the Franciscan Order feels it in his wandering, with naked feet in the style of Christ. A lavish Christian from the Benedictine Order enjoys it in his collections of holy relics inherited from the church priests.

Not that.

It’s not that what we look for.

In the way of love of the strugglers, dedicate yourself to Allah in the big tasks of da’wah and jihad. Spreading out goodness, ending barbarism and calling towards iman. Run only to Him. Even if the thorns are pricking your feet. Even if the gravels are slicing the sole of your feet. Until you get tired. Until you are exhausted. Until the sweat and blood are spilled. Then, the khushoo' will come to you when you are resting in your solat. The moment when you feel the pinnacle of your weakness in front of the All-Powerful. Then, you will be surrendering, in submission…

At that time, you will probably see Him, and surely He sees you.

adapted and translated from the book "Jalan Cinta Para Pejuang" (The Way Of Love Of The Strugglers) by Salim A. Fillah

Related post: The Two Knocks Of Iman

The Characters Of The Ghuraba'

.
From Abu Hurairah RA, he said: Rasulullah SAW said: "Islam was strange when it began and will one day be strange again; Blessed are the ghuraba' (those strange people)". [H.R.Muslim]

The Linguistic Approach

1. The word Ghariiban is a derivation from the word al-Ghurbah that has two meanings: first, a meaning which is physical in nature like someone who lives in other people’s country (not one’s own homeland) as a stranger. Second, a meaning which is spiritual in nature – it is this meaning that we mean here – i.e. someone in his istiqomah, ibaadah, keeping up firmly with religion and avoiding the fitnahs that arise, is a stranger in the midst of his people who do not possess such principles. This strangeness is relative in nature because sometimes someone feels strange in a place but not in other places or at a time but not at other times.

2. The meaning of the kalimah "bada-al Islamu ghariibaa [Islam began as something strange]" : it began with (the gathering of) a 'person per person' (who converted to Islam), it then spread and the people showed their selves, and then it experiences a decrease and various predicaments until there is none left except the 'person per person' (the purest among them who are keeping up with al-Haq) just as the condition when it first began.

3. The meaning of the kalimah "fa thuuba lil ghurabaa' [Blessed are the ghuraba' (those strange people)]" : The Ulamas differ in their opinions regarding the word ‘thuuba’. There are a few meanings, amongst them are: fariha wa qurratu 'ain (be blessed and it is refreshing to the eyes); ni'ma maa lahum (how good is what they achieved); ghibthatan lahum (joyfulness is for them); khairun lahum wa karaamah (goodness as well as honor are for them); al-Jannah (paradise); shajaratun fil jannah (a tree in paradise). In the understanding of the above hadith, all the meanings from these opinions are probable.

The Essence

1. The hadith shows how great the importance of the Sahabahs RA who had embraced Islam in the early stage of the Prophet’s SAW prophethood are, because the characteristics of the Ghuraba' are very fitting for them. The alienation (ghurbah) which they had gone through are spiritual in nature where their conditions challenged the condition that was already prevalent in the midst of their society at that time, which was infected with the epidemic of shirk and debauchery. This is precisely the condition where the society are coming back to today. Shirk and corruptions in their many forms are prevalent. Truth is seen as falsehood and vice-versa. Man-made law such as democracy are held in high esteem while Allah's law are thrown out of the window. The Mujahideen who killed the kafirs are hated and discredited by the so-called Muslims themselves, more than they discredit and hate the Crusader-Jews when they killed Muslims.

2. Holding on strong to the Dienullah, istiqomah in performing as well as in taking examples (sunnah) from our Prophet, the role model Muhammad SAW, are also characters of a true Mu’meen who hopes for rewards like what had been gained by those Ghuraba' even though (in reaching for those things) most people are against them. What became the yardstick is the act of holding on strong to al-Haq, not the prevailing conditions that abound and are done by the majority. Allah Ta'ala says: "Wert thou to follow the common run of those on earth, they will lead thee away from the way of Allah...." (Qur'an 6:116).

3. The rewards that would be gained by the Ghuraba', as well as their status are great and high. The Ghuraba' are strange to their religion in the sense that they become strange simply because they are holding on strong to al-Haq and are istiqomah with it. They are strange because their ratio of existence amongst the society are very rare. Their insights, ideology, activities, and even appearance perhaps are deemed as abnormal, hence strange. So it could be said that the Ghuraba' are the crème de la crème of the ummah.

4. In some riwaayah (narrations), it was stated that the meaning of al-Ghuraba' is the good/righteous people who remain when the common conditions of mankind are decayed, in an era when the decay is viewed as normal, if not unnoticed. There is also this meaning; they are those who restore what had been damaged by mankind. This shows that the honesty of the heart alone is not enough but there must be efforts done in a wise, graceful, loving but firm way in order to restore the conditions of mankind which are already corrupted so that the label of Ghuraba' praised in the above hadith could be stamped on the Mu’meen, those who are left to carry out the da’wah, amar ma’ruf nahi mungkar and jihad even though the majority are frowning at them. They are those who are made to feel that the whole world and its contents including the people from amongst their own are against them. A simple formula to recognize them is as what Sayyidina 'Ali RA said:

"If you want to recognize in which direction the most righteous among the Muslims are then see in which directions the arrows of Kuffar are going".

Related post: Simple Formula to Recognize Purest Among Muslims

Is Jihad Terrorism?

.
Fighting: A Human Reality

There have been many anthropological studies on war and fighting, and the conclusions are very similar. Not only have humans been fighting and killing for millennia, the act of fighting and killing is a human reality. The reasons for fighting and war differ. Some of these reasons include land, fame, fortune, religion, independence and resources. Humans have also fought to defend themselves and others, or to attack their enemies. In summary, war and fighting are human phenomena that are not specific to any particular race, ideology or religion.

In the modern world there are many wars, and they are mostly over resources. An example is the US and UK fighting for oil and strategic dominance in Iraq and Afghanistan.

Fighting & Islam

Islam, being a practical way of life, realises that humans fight and engage in war. Islam sets down rules for war, which are to be followed if Muslims go to war, examples include fighting for just reasons, no killing of innocent people, no killing of women and children, no burning of crops or trees, only fight those that fight you, and no wanton destruction. Abu Bakr who was the Prophet Muhammad's first successor and is considered to have been his closest companion said:

“Stop, O people, that I may give you ten rules for your guidance in the battlefield. Do not commit treachery or deviate from the right path. You must not mutilate dead bodies. Neither kill a child, nor a woman, nor an aged man. Bring no harm to the trees, nor burn them with fire, especially those which are fruitful. Slay not any of the enemy's flock, save for your food. You are likely to pass by people who have devoted their lives to monastic (or humanitarian) services; leave them alone.”

Many would argue that this is in contrast to certain Western nations when they invade countries; they tend to destroy the infrastructure of the countries causing more deaths than bullets and bombs (even the BBC reports that so called ‘smart bombs’ are not so smart, with only 40% hitting targets. Civilian deaths in the US/UK invasions are evidence of this). Then contractual awards are given to western companies to rebuild the infrastructure, making the invaded country pay for it - Iraq is a striking example.

Whilst certain western powers wage war and invade for what everyone knows to be for resources and places of strategic value, in Islam war is not waged for these reasons; it does not invade to rob, steal and make lands poor - quite the opposite.

Jihad

The term most commonly used to describe Muslims fighting is Jihad, but it has been used politically to create fear of Islam and Muslims. Jihad has been linked to terrorism, however when the corpus of Islamic reference material is analysed, this cannot be further from the truth.

Jihad is when Muslims go to war, and it has its rules relating to it. Primarily there are two types of Jihad, defensive and progressive. Defensive is when Muslims rally to fight and expel armies from their lands which have been invaded. This concept is similar to article 51 of the UN Charter which states:

“Nothing in the present charter shall impair the inherent right of individual or collective self-defence if an armed attack occurs….”

Examples include when the Crusaders invaded Palestine in 11th/12th century, and when the Mongols invaded Central Asia, Persia, Iraq and Syria in the 13th century. This defensive Jihad is to push the occupiers out and has nothing to do with terrorism; in reality it is a basic human right.

Progressive Jihad is practically undertaken by a legitimate Islamic State (no such state exists today) and is initiated for three main reasons. The reasons include removing oppression, defending the weak and implementing the justice of Islam. This is evident in Islamic history, John of Nikiou in 690 CE, who was a Coptic Bishop in Nikiu (Egypt), states,

“When Muslims saw the…hostility of the people to the emperor Heraclius because of the persecution wherewith he had visited all the land of Egypt…people began to help the Muslims.”

Additionally, the oppression and all forms of genocide would justify progressive Jihad.

Progressive Jihad has three parts to it. It first invites the people to accept Islam by explaining the Islamic belief and what Islam has to offer people. This is done by dialogue and discussion and can take some time. After this, the Islamic State then invites the people to live within the state and enjoy peace, justice, security and protection. Historically many non-Muslim peoples have opted for this option. This is in exchange for a small yearly tax. The famous letter from a Rabbi, after Europe’s persecution of the Jews, found in Phillip Mansel’s book “Constantinople ”, reflect this reality,

“Here in the land of the Turks we have nothing to complain of. We possess great fortunes; much gold and silver are in our hands. We are not oppressed with heavy taxes and our commerce is free and unhindered. Rich are the fruits of the earth. Everything is cheap and every one of us lives in peace and freedom...”

The third and final course of action after the first two have been followed is war. This war is called Jihad and in cases of genocide and extreme oppression it may be the first and only part of the process. It is the final part of a foreign policy used by the Islamic State, and as mentioned it has its rules, like no wanton destruction and killing of innocents. When an Islamic State goes to war, it is not for money, land, or riches, but to show people the justice and security of Islam. Heinrich Graetz, a 19th century Jewish historian expressed the ‘favourable circumstances’ under Islamic rule,

“It was in these favourable circumstances that the Spanish Jews came under the rule of Mahometans, as whose allies they esteemed themselves the equals of their co-religionists in Babylonia and Persia. They were kindly treated, obtained religious liberty, of which they had so long been deprived, were permitted to exercise jurisdiction over their co-religionists…”

This is unlike some western states, where Politicians claim they are fighting for so-called universal values, but in reality are fighting for resources and areas of strategic value. For example David Milliband, the British Foreign Secretary, said,

“Our party was created to fight for democracy and equal rights in our own country. We know we have further to go. But if we want to protect ourselves from terrorism at home, we need to defend and advance democracy and human rights abroad.”

Judging by the current reality of the invasions of Iraq and Afghanistan, nothing can be further from the truth. Islamic foreign policy however is truthful about its goals and history bears testimony to this. This is why Jews fled Spain in the Inquisition and ran to the Muslims of Istanbul who welcomed them, because they knew justice lived in Islamic lands. Zion Zohar, a Jewish Historian, expressed similar sentiments in his book ‘Sephardic & Mizrahi Jewry’:

“Thus, when Muslims crossed the straits of Gibraltar from North Africa in 711 CE and invaded the Iberian Peninsula, Jews welcomed them as liberators from Christian Persecution.”

Jihad is seen by western peoples and nations as barbaric and this is propagated to the masses, by politicians and the media, to portray Muslims as bloodthirsty killers. An Islamic State would commit to progressive Jihad, and will use war as a last resort - when diplomacy fails - to really liberate people from oppression. In addition to remove the tyranny of injustice and to show the people what Islam really is and how Islam can truly make their lives and society better - even if they do not become Muslim.

The Islamic belief is not forced upon people once land is taken, 1400 years of history bears testament to this. This is evident in the early testimonies of Christian leadership. Ishoyabth who was patriarch from AD 647 to 657, writes,

“The Arabs, to who God gave the dominion over the world, behave to us as you know. They are not hostile to Christianity, but praise our religion, honour priests and saints, and help the Churches and Monastries.”

The Qur’an & Fighting

The Qur’an discusses fighting and Jihad, the language used is emotive and can be seen as aggressive. However, the intended effect of these verses in the Qur’an are meant to evoke action, therefore in the context of fighting and war, the Qur’an would not say “Tickle their toes” or “Give them flowers”. What must also be realised is that the language is couched in restraining expressions such as “…and God does not love the transgressors” and “…be mindful of God” thus instilling an awareness of God in such actions and to remind that the essence of Jihad is to remove oppression.

In the Qur’an, Jihad is a noble concept that is considered as a mercy from God. Without it there would be no mechanism to protect Muslims and Non-Muslims, remove oppression and implement justice. In today’s reality of death and destruction, due to oppressive western foreign policy, some people argue that this concept needs to be revived to today.

The Results of Jihad

U.S. Brig. General William Looney’s following statement is an apt description of Western foreign policy,

“If they turn on the radars we're going to blow up their goddamn SAMs (surface-to-air missiles).They know we own their country. We own their airspace... We dictate the way they live and talk. And that's what's great about America right now. It's a good thing, especially when there's a lot of oil out there we need.”

Whereas the Islamic view describes another paradigm,

“And what is the matter with you that you fight not in the cause of Allah and for the oppressed among men, women and children who say, ‘Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper’?”

Everyone wants to remove oppression and injustice. Islam does exactly that via Jihad and this can be seen in Islamic history. Contemporary pseudo-Islamic nations can not be used as a reference for Jihad and Islam as they do not implement and manifest the Islamic system. This is evident when their constitutions are analysed. It can only be concluded that Muslim world Governments implement and promote a system that is antithetical to Islam.

What, then, are the results of the Islamic foreign policy?

Reinhart Dozy, an authority on early Islamic Spain, explained the results of Jihad in Islamic Spain,

“…the unbounded tolerance of the Arabs must also be taken into account. In religious matters they put pressure on no man…Christians preferred their rule to that of the Franks.”

Thomas Arnold, commenting on an Islamic source, states that,

“…the Christians called down blessings on the heads of the Muslims, saying, ‘May God give you rule over us again and make you victorious over the Romans; had it been they, they would not have given us back anything, but would have taken all that remained with us.’”

Ulick R. Burke, a prominent historian specializing in the history of Spain, reached a similar conclusion,

"Christians did not suffer in any way, on account of their religion, at the hands of Moors…not only perfect toleration but nominal equality was the rule of the Arabs in Spain."

Adam Smith, the 18th century founding father of the modern capitalism, explains the impact of Islamic rule,

“The ruin of the empire of the Romans, and, along with it the subversion of all law and order, which happened a few centuries afterwards, produced the entire neglect of that study of the connecting principles of nature, to which leisure and security can alone give occasion. After the fall of those great conquerors and the civilizers of mankind, the empire of the Caliphs seems to have been the first state under which the world enjoyed that degree of tranquility which the cultivation of the sciences requires. It was under the protection of those generous and magnificent princes, that the ancient philosophy and astronomy of the Greeks were restored and established in the East; that tranquility, which their mild, just and religious government diffused over their vast empire, revived the curiosity of mankind, to inquire into the connecting principles of nature.”

Bernard the Wise, a pilgrim monk, visited Egypt and Palestine in the reign of Caliph al-Mu’tazz (866-9 CE). He stated that,

“…the Christians and the Pagans [i.e. Muslims] have this kind of peace between them there that if I was going on a journey, and on the way the camel or donkey which bore my poor luggage were to die, and I was to abandon all my goods without any guardian, and go to the city for another pack animal, when I came back, I would find all my property uninjured: such is the peace there.”

Reading the above, the reader must now ask “Does this sound like terrorism?”

The Cause of Terrorism

The history of terrorism and political violence demonstrates that it is cross-cultural, cross religion and is driven by a number of factors often born out of a sense of political injustice, occupation or invasion. An academic study by Professor Robert Pape, an Associate Professor at Chicago University, published in his book 'Dying to Win: The Logic of Suicide Terrorism', demonstrates that the advent of 'suicide bombing' is not unique to Muslims but is rather a generic human issue driven by a number of political factors rather than theological beliefs.

The study included the first complete database of every suicide attack around the world from 1980 to early 2004. The study found that:

• The world leader in suicide attacks was the Tamil Tigers of Sri Lanka – a Marxist, secular group.
• Two thirds of Muslim 'suicide bombers' have been from countries where US forces have or are still maintaining military forces.
• The presence of US forces is creating 'suicide attackers' in Iraq which was a country that had never previously had a suicide attack in its history prior to the 2003 invasion.

According to the study, political injustice provides a possible reason for the proponents of such attacks to justify such actions. It is therefore crucial that acts of political violence are analysed as a separate issue based upon the individuals who choose to engage in them.

The Professor states,

“The data show that there is little connection between 'suicide terrorism' and 'Islamic fundamentalism', or any one of the world’s religions. . . . Rather, what nearly all 'suicide terrorist' attacks have in common is a specific secular and strategic goal: to compel modern democracies to withdraw military forces from territory that the terrorists consider to be their homeland.”

Regarding the July 2005 bombings in London, the British government was forewarned that its involvement in the catastrophic US invasion of Iraq had increased Britain's vulnerability to the threat of retaliation. The leaked report from the UK's Joint Terrorism Analysis Centre (JTAC), which predated the attacks, warned:

"Events in Iraq are continuing to act as motivation and a focus of a range of 'terrorist' related activity in the UK".

In April 2005, a report drawn up by the Joint Intelligence Committee (JIC) entitled "International Terrorism: Impact of Iraq" was even more explicit, stating:

"We judge that the conflict in Iraq has exacerbated the threat from international terrorism and will continue to have an impact in the long term. It has reinforced the determination of 'terrorists' who were already committed to attacking the West and motivated others who were not."

It is essential to understand what role Western foreign policy has played in exacerbating the sense of political injustice and in driving individuals to undertake acts of political violence against those they perceive as aggressors. This is not a justification, but it does set a context for a discussion to find answers to contemporary political problems.

Rather than blame a whole community or its leanings towards Islam and its concept of Jihad, it is important to understand the political nature of the factors that drive such acts as opposed to solely attributing them to Jihad, which does not take account of the history of political violence across cultures, religions and ways of life.

Final Remarks

It has to be noted, that Muslims are simply human beings that believe in Islam, which is a comprehensive way of life that seeks to promote religious tolerance and social cohesion. The Islamic concept of Jihad is not indiscriminate terrorism, rather it is a mechanism that seeks to remove oppression and protect the innocent. In line with the teachings of classical Islam, Muslims do not – and should not – seek to violently attack non-combatants.

Muslims want to facilitate understanding and promote mutual peaceful coexistence. This however cannot be achieved without engaging in an open and honest discussion on what Islam really is. Outdated clichés of ‘Jihadi Terrorist’ can no longer quench the public’s intellectual thirst and a more nuanced and comprehensive discussion is now needed.

It was intended that this article would achieve just that.

By: Hamza Andreas Tzortzis

Read also: Jihad versus State Terrorism

JIHAD IN AN ORDERLY ARRANGED SAF (LINE)

.
“Today we are truly trapped in the crisis of amal jama’i. How very difficult it is to find someone who obtains barakah by being composed in his obedience towards the Amir, serious and without much talk, remaining firm with the missions that had been programmed. Being cautious, rather quiet, while constantly training and is not influenced by the global situation until his goals are achieved. It is these kinds of characters that should be acquired by the Mujahideen and Ahluddeen today”. (Shaikh Abu Muhammad Al Maqdisy)

In a verse, Allah says:

"Truly Allah loves those who fight in His Cause in battle array, as if they were a solid cemented structure." (Ash Shaff: 4)

In the verse above, Allah mentions about the importance of a jihad force that is organized and guided. In the various books of tafseer, it is mentioned that the meanings of the importance of a jihad force that is well coordinated can arise from two aspects;

First : The existence of the daleel (Islamic proof) from the Shar’ie (legitimate in the eyes of the Shari'ah) Nas (Text) itself.

Second : The demand resulting from the conditions of the Muslims that allows us to find reasons for the arrival Allah’s help i.e. strength, steadfastness and firmness.

The second aspect is present today because today the enemies of the Islamic ummah - whether it be a state or organization – are hell-bent and going all out in confronting the Muslims. They are truly equipping themselves with an organized and programmed forces, good and strong in terms of weaponry, media, personnel, etc.

On the contrary, not so few Muslims acted gracelessly when confronting the enemies. This can be easily seen when they are only using limited provisions, having weak preparations and full of haste, movements that are disunited and detached which ends up in the occurrence of fitnah and terrible destruction which includes the disappearance of truth from the communal life.

Why is that? Because the clumsiness in the various jihad acts precisely gave the thaghut the opportunities to discredit the Shari’ah of Islam and eliminate jihad from the brains of the Muslims, by way of arresting its (Islamic) activists, giving bad image to jihad and Mujahideen as well as by declaring that Islam is a despicable religion of terror.

Allah says:

“The Unbelievers are protectors, one of another: Unless ye do this, (protect each other), there would be tumult and oppression on earth, and great mischief.” (Al-Anfal: 73)

Jihad is an Amal Jama’i (Collective work)

Even though a lone jihad is also considered as an allowed jihad that could cause its executor to die Shaheed but it does not mean that we straight away neglect the management of a war that is controlled by one jama’ah [unified group].

As for the shar’ie reason with regards to this issue, it is as what is enjoined in the verse above and that Allah has instructed the Muslims to prepare a force which is truly satisfactory, in order to create the feeling of fear upon the kafir and murtadeen.

Allah says:

“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.” (Al Anfal: 60)

Based on the above verse, the entire Muslims have the DUTY to be responsible for acquiring the strength and to work hard towards achieving the material and spiritual victory, until the enemies, whether it be the kafir or munafiq, could be overawed.

As for the shar’ie methods to achieve it, they are by; Al-Jama’ah, Good and Systematic Organizations, Well-arranged Plannings, Strong Leadership and Shar’ie Loyalty. The five elements above are emergency in nature and are to be accomplished immediately in an i’dad (preparation for battle) that is in accordance with the Shar’iah.

Rasulullah SAW said in a hadith: “I declare obligatory upon you five things; Allah (SWT) has commanded me to do so. They are: jama'ah, listening, obeying, making Hijrah, and making Jihad for the cause of Allah.” (HR. Ahmad and Tirmidzi)

Thus are the jama’iyah (collective) characters of the people from Tha’ifah Mansurah. They exist today, i.e. those who are conducting jihad in the era when there is no Khilafah until the Judgement Day approaches, i.e. when the entire souls of the Mu’meen are taken away by the fragrant wind from Yemen.

Those characters are like what had been mentioned in hadiths about their existence which are mutawatir (consecutive) in nature, meaning that it shows their existence and continuance until the end of times.

Rasulullah SAW said: "There will always be from my Ummah a party (Taifa) who will come forward defending the truth (Haq), will not be harmed by those who differ with them until the order of Allah comes and they are upon it." (HR. Muslim)

Dr. Abdullah Azzam said that Jihad is an Ibaadah Jama’iyyah which will not materialize except with the existence of the jama’ah that confronts the jahiliyyah or kafir society. It is for that reason that jihad was not obligated in Makkah due to the weakness of the Muslims, the scant number of them and their inability to confront the jahiliyyah which relied upon the strength and number.

As long as the jihad is an ibaadah jama’iyyah, then one who handles this matter should be the Amirul Jama’ah, and he is the one who declares jihad. (I’lanul Jihad, Dr. Abdullah Azzam, page.8)

Therefore, is it logical if the Tha'ifah Mansurah conducts the duty of jihad individually without the formation of jama’ah which is based on the principles of As Sam’u wat Tha’ah (listen and obey)? Let us check out the history of Rasulullah SAW and his Sahabahs, when they still did not have the Daulah Islammiyah. Did they move in da’wah singly without the existence of a jama’ah and obedience to Rasulullah SAW, or did they move in a jama’ah that was organized and obedient to the Amir?

Rasulullah SAW said, “It should be that you adhere to Al Jama’ah and be warned against disunity because indeed Satan can chase an individual but he stands farther away from two people. Those who seek the joy of residing in Paradise must follow Al Jama’ah” (Hukmul Islam fi Ad Dimuqratiya waa Ta’adudiyyah Al Hizbiyyah: 174)

After explaining about one of the characters of Ath Tha'ifah Al Mansurah, Sheikh Abdul Mun’im Musthafa Halimah warned that even though jihad fie sabilillah is a fardhu ‘ain for every Muslim when there is no Khilafah, they should not conduct it individually.

Because jihad is an ibadah jama’i and it would cause danger if this amal jama’i is done individually. Due to this, the harakah jihadiyahs (jihad movements) must mutually conduct synergic coordination for the sake of implementing this obligation. (Sifatu Ath Tha’ifah Al Mansurah Allati Yujibu An tukatsira Sawadaha Shifat II: Al Jihad Fie Sabilillah)

Remain Patient in the Way of Allah

Indeed, jihad is the quickest way towards Jannah. Why not? The feeling of fear that trembles the breast of the Mujahideen in battles could shed off their sins and also the first drop of blood of a Mujahid who is sincere could truly erase all his sins without any exception.

However, in performing jihad fie sabilillah, we must also observe the real context on the ground and make sure that there is adequate level of capacity and that it is really rooted on the shar’ie values and methods, as well as free from the urges of emotions only. Due to this, Ibnul Qayyim rahimahullah wrote that there are at least 13 steps in 4 main parts in heading towards the true Jihad .

Therefore, we must be patient in treading along this path just as Allah says:

“How many of the prophets fought (in Allah's way), and with them (fought) Large bands of godly men? but they never lost heart if they met with disaster in Allah's way, nor did they weaken (in will) nor give in. And Allah Loves those who are firm and steadfast.” ( QS Ali Imran : 146 )

From this sublime verse, Allah Azza wa Jalla gives the criterion of sabr (patience) in three approaches i.e.:

1. Not mentally weak (in the sense of consistently enthusiastic).

2. Not lazy (meaning to continually perform good deeds. Because hardships and sacrifices have their values in Allah’s sight).

Allah says:

“And slacken not in following up the enemy: If ye are suffering hardships, they are suffering similar hardships; but ye have Hope from Allah, while they have none. And Allah is full of knowledge and wisdom.” (An-Nisa: 104)

3. Not surrendering (which shows the firmness of the Mujahid’s attitude who only live up to the motto of “Live Honorably or Die Shaheed.”)

Allah says:

“Be not weary and faint-hearted, crying for peace, when ye should be uppermost: for Allah is with you, and will never put you in loss for your (good) deeds.” (Muhammad: 35)

Therefore we must be patient in the jama’ah in carrying out the da’wah, amar ma’ruf nahi munkar and jihad universally for the sake of establishing the Shari’ah of Islam on Allah’s earth.

It is obligatory for us to be patient when facing obstructive restrictions, when all mankind throw fitnah and discredit our activities of struggling for Islam in an amal jama’i for the sake of the establishment of Islamic Shari’ah with da’wah and jihad.

It is compulsory upon us to be patient when all mankind afflict sufferings. Because indeed, they are not able to afflict sufferings except by the permission of Allah and indeed the snare of Iblis and his followers are very vain in front of a devout Mujahid.

It is also necessary for us to be patient in battles especially when Allah has destined us to lunge into a war territory and be directly in confrontation with the enemies i.e. without retreating.

Allah says:

“O ye who believe! when ye meet the Unbelievers in hostile array, never turn your backs to them. If any do turn his back to them on such a day - unless it be in a stratagem of war, or to retreat to a troop (of his own)- he draws on himself the wrath of Allah, and his abode is Hell,- an evil refuge (indeed)!” (Al-Anfal: 15-16)

Be patient! Because indeed the character of the Tha’ifah Al Mansurah is to be patient in da’wah and jihad. Insha Allah, to be obedient in jama’ah is far more barakah (blessed) and would stand an easier chance for bringing forward the Nasrullahu Ta’ala (Allah's help).

Be patient! But at the same time do not be idle in struggling for Allah's religion for Allah does not like a Muslim who rests from struggling for His religion because the enemies of Allah i.e. Shaitan and its followers never rest from struggling to destroy Islam.

Accused As Terrorists, Their Janazas Are Smiling

. The faces of As-Shaheed (insha Allah) Syaifuddin Zuhri and M. Syahrir looked smiling and beaming. It is a proof that both of them are dying Shaheed (insha Allah).

Thus are the indications of someone dying as shaheed mentioned in the Qur’an as cited by Abu Wildan, one of the alumni of Lukmanul Hakim Madrassa when talking to okezone in Jakarta, Tuesday (13/10/2009).

"It’s proper and right (the smiling faces of Syaifuddin and Syahrir), there is some form of goodness in this from Allah SWT. We could never know for certain how His judgment upon someone is. But it is written in the Qur’an that the 'jasad' (body) that beams with radiance at the end of his life is due to nothing but his good deeds are accepted by Allah and he is shown paradise," he explained.

The assessment by Abu Wildan was made after looking at the photos of the janazas of Syaifuddin and Syahrir which was publicized by the Police, yesterday. The photos really showed the smiles that glowed from the lips of Syaifuddin and Syahrir as well as their wide open eyes.

Even though the government and most public judged the action of Syaifuddin and Syahrir as an act of evil, however, it is no guarantee that it is wrong in the sight of Allah. There are many unknowns that the mortal mind of human cannot comprehend, especially the minds that are blinded by Allah.

As is known, Syaifuddin Zuhri and M. Syahrir are the latest victims of the thaghoot government apparatus, the DENSUS 88 team (a.k.a. anti-terrorist team bred by America). They are said to be linked to As-Shaheed (insha Allah) Noordin M Top.

These two brothers were buried about 20 meter to the east from the grave of their earlier martyred brother-in-law i.e. As-Shaheed (insha Allah) Ibrahim.

The Two Knocks Of Iman

.
Impart unto us O Mother Hajar
Of how the feeling of Iman conquered
The burning feeling of jealousy and fear

O Companions who dug the trench
Could you formulate unto us in even a rhyme
Of how the reasoning of Iman shot up far beyond
Surpassing the supportable reasoning of pretense (munafiq)

The three mortals were crossing over a valley. Empty, dry, hot, wild and uninhabited. No animals in sight, no plants. They consisted of a man who began to come in to old age and a woman who carried a newly born baby. The feeling of tiredness made them stop. And the hungry baby started to breastfeed on the mother.

But the man, the righteous husband, suddenly walked heading towards the north. There were tears welling in his eyes. He kept on walking. The wife then realized that she and her baby were being left by the man. She thus ran after him, trying to catch up. She trotted with her still reddish baby shaking inside the carrier.

“Why are leaving us O Ibrahim?” she cried, full of questions.

That man, Ibrahim, did not answer. He stopped for a while, took a deep breath and withheld his tears.

“Why are you leaving us O Ibrahim?”

Ibrahim was still quiet. A thousand and one feelings raged in his heart. He, who had been waiting for the apple of his eye for decades. He, who had been spending his nights with doa, begging for a little cry that could break the silence in his house. Now Allah had given that gift, Isma’il. And now, Allah suddenly asked him to leave Isma’il and his mother in this lifeless land. He would feel lonely again. He would be struck by a feeling of worry that has no limits. But what power does a slave has? And why should he think bad of Allah? Yes, he is pleased with His command. Only that, he could not afford to answer Hajar. The watery layers in his eyes started to suffuse. It was raining within.

“Is this an order from Allah?” suddenly Hajar changed her question.

Ibrahim instantly felt crushed. He stopped for a second, and then turned back. He looked straight into Hajar’s limpid and teary eyes. Both his arms clutched Hajar’s arms. “Yes,” he said. He took a long and deep breath. “This is Allah’s order.”

It was a moment of serenity. They embraced each other. “If this is Allah’s order,” Hajar whispered at her husband’s ear, “He would never disappoint us at all.”

Ѻ Ѻ Ѻ

"O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by Thy Sacred House; in order, O our Lord, that they may establish regular Prayer: so fill the hearts of some among men with love towards them, and feed them with fruits: so that they may give thanks.” (Qur’an 14:37)

That was the way it all played out. The way of love of the strugglers always demand us to crown love with shining iman. Ibrahim, Allah’s beloved, proved his love. The same goes with Hajar, his wife. Her words became an illustrious proclamation of iman of all time. “If this is Allah’s order, He would never disappoint us at all”. This is the feeling of the heart that flares up to become a determination. The feeling that places one’s reliance upon the Creator, Most High, until it goes beyond the boundary of emotions. This is iman.

Surely, we could imagine that it would be very human for Hajar if she could not accept to be deserted just like that in a hot wilderness without vegetations, without food, without friends. Or if jealousy had overcome her and thus said, “Oh, so you are leaving us here because the barren Sarah is jealous of me?! So we are being let down while you would be enjoying with your other wife?”

Subhanallah. Of course, Mother Hajar was far from such an akhlaq. But let us use the “If” word here to show that what Hajar had done was not an easy thing. Not easy at all. And if her carnal feeling of hesitation were to be obeyed, we certainly would not know about Zamzam, there would surely be no Sa’i between the hills of Safa and Marwa, there would surely be no casting of stones at Jumrah and no ibaadah of sacrifice. And we would perhaps fall short of adding our utterance of salawat to the Prophet with, “…Kamaa sollaita ‘alaa Ibraahiim, wa ‘alaa Aali Ibraahiim..”

Or have we ever imagined another version to the story of Hanzhalah, who had been washed by the angels? The call for jihad was surely very startling for the couple who had just gotten married during the day. Now, what if the wife sulked on the first night and said, “Darling.. This is our first night. Surely Allah and His messenger acknowledge it and give you the exemption..” Hanzhalah, the companion of Rasulullah was really glorious on that of his first night. Being together with the wife and meeting up with the houris with shaheed, all at once. Then, the angels washed his body as he had not the chance to shower after being together with the wife.

“Darling.. This is our first night. Surely Allah and His messenger acknowledge it and give you the exemption..” Subhanallah, how extraordinary the power of these words are. Yes, because these words are so proper, so natural and so human. Let’s play the “If” game again, we would see that what Hanzhalah and his wife had done was not an easy thing. Not easy at all. If Hanzhalah failed to crown his love with iman, there would certainly be no story about a janaza being washed by the angels!

The Mu’meenah who were left by their husbands to go for jihad at the battle of Tabuk were also made to face the test of iman. This is the Jaishul ‘Usrah, the forces with full of hardships. Leaving the families behind in uncertainties, fierce weathers, as well as very poor stocks and provisions. The women of the munafiqeen then came as if female devils full of love and care.

“Ma’am… how could your husband have the heart to leave you behind in a situation like this. The weather is fierce, the harvest is uncertain, the situation is difficult and the kids are still young. Uh, that’s how men are. But you yourself are willing to be left behind? If I were you, I wouldn’t want to be left in such a difficult situation as now..”

“Innama dzahabal Akkal,” the Mu’meenah plus solihah answered, “Wa baqiya Ar Razzaq.” Ah, very apt indeed. For the munafiqeen, sharp words must be used, qaulan baliigha. In our language, approximately what the Sahabiyyah said was, “Ma’am.. those who are gone only know how to eat. If they stay, they would only finish the rations. The Provider is with us.” Didn’t they love their husbands and did they really feel liberated from the burden when the men are gone? Not at all. Their love was as deep as the canyon. Only that, no matter how difficult, no matter how bloody, they managed to cross over and pass through it in order to grasp the pleasure of the Lord.

This is the iman of the emotion. The iman that moves surpassing every other emotion of the heart.

Ѻ Ѻ Ѻ

In a similar rhythm, iman could also sing from a different beat. If Hajar taught us about iman rooted in emotions, the Prophet’s companions taught us about the reasoning of iman. Al Barra’ ibn Azib narrated the days of hardship during the excavation of Khandaq. "When digging the trench, we were impeded in a few places by a very hard ground which could not be dug with a hoe. We reported it to Rasulullah SAW. He came, took the hoe and said, “Bismillah,” he then struck the hard ground in one strike until sparks flickered out of it."

“Allahu Akbar! I am given the keys to Sham (Syria). By Allah, I am truly witnessing its palaces which are red in color now.”

He then struck another hard ground, and again said, “Allahu Akbar! I am given the land of Persia. By Allah, I could see the palaces of Mada’in which are white in color from this position.”

And for the third time, he said, “Allahu Akbar! I am given the keys to Yemen. By Allah, from this position, I could see the arches of San’a!”

This was a supreme promise when the companions were gripped by an extremely awful trepidation. The Quraish, Ghathafan, Jews, and all other pagan tribes in the Arab peninsula were united to become one powerful might to crush Madinah. In an agonizing hunger that entwined into the very pit of the stomach, they must quickly dig the trench before the arrival of the enemies. “The soldiers of Khandaq,” Anas ibn Malik said, “were given two handfuls of wheat. The wheat was then mixed with oil and heated, then poured into palms of everyone. The sahabahs were in a very hungry state at that time, whereas the food they had could only give a bit of smell and warmth in the throat.”

At last, the forces of the federation arrived with all its jahiliyyah arrogance and might. The dignitaries of the mushrikeen were looking for a gap that they could use to cross and penetrate the Muslim's defense. There was one narrow point that was quite unattended. ‘Ikrimah ibn Abi Jahl, Naufal ibn ‘Abdullah Al Makhzumi, Dhirar ibn Al Khaththab, Hubairah ibn Abi Wahb and ‘Amr ibn ‘Abdi Wudd managed to infiltrate though they could not take their horses across.

‘Amr ibn ‘Abdi Wudd who challenged to a duel was instantly met by ‘Ali. “By Allah, my nephew,” he said, “I don’t want to kill you.” ‘Ali replied, “But by Allah, I want to kill you!” ‘Amr, the dreadful duel ace was belted by ‘Ali in a few blows. He fell. Naufal ibn ‘Abdullah, who retreated in fear fell into the trench, hit the rock and died. The rest ran away helter-skelter chased by ‘Umar ibn Al Khaththab and Zubair ibn Al ‘Awwam. But attacks after attacks from every side of the trench kept on coming. So incessant. Not to mention the news about the betrayal by the Jews in Madinah. Madinah was surrounded from all sides. All ways out and supply routes were shut. Everything felt distressingly suffocating.

“Behold! they came on you from above you and from below you, and behold, the eyes became dim and the hearts gaped up to the throats, and ye imagined various (vain) thoughts about Allah.” (Qur’an 33:10)

The insistent and unrelenting attacks from the morning until the middle of the night forced everyone to hold out in their posts, without even having time to break, answer the call of nature, or even solat. Zohr, ‘Asr, Maghrib and ‘Isya’ had to be combined into one (jamak). “The Mushrikeen,” thus the Prophet said exasperatedly, “are making us leave the solat al-wustha (the middle prayer). May Allah fill up their throats and graves with fire.”

How ironic was what they faced now with what the Prophet promised the other day. Conquering Sham, Persia and Yemen. Ah, felt like the dream was too high-sounding. The munafiqeens could not contain themselves anymore. “Our Prophet is too far-fetched!” they said. “How could he be talking about the faraway Sham, Persia and Yemen when we can’t answer the call of nature in our own houses?” But what happened to the men who have faith? They soared even higher with their iman, distancing their souls from the munafiqeen who wallowed in the bog of doubts.

“When the Believers saw the Confederate forces, they said: "This is what Allah and his Messenger had promised us, and Allah and His Messenger told us what was true." And it only added to their faith and their zeal in obedience.” (Qur’an 33:22)

The question is, where does this great faith come from? A Mufassir (Ones who makes the Tafseer of the Qur'an) believes that Allah has endowed tawfeeq (Divine-help) to the believers to take lessons from the alternation of the night and day. 7 O’clock in the evening, the surroundings is already dark. But 10 O’clock at night, it must be darker. And 2 O’clock after midnight, it must be even darker. But the darker it gets means, the nearer it is to dawn.

They also felt the same way. The Battle of Badar had already felt very painful for them. How could they engage in killings and violence with their own fathers, sons, kins and relatives. Extremely agonizing. But the Battle of Uhud was even more agonizing. They felt the bitter taste of defeat after winning initially, hearing the news about the death of the Prophet, knowing that 70 of the best sahabahs were martyred and the Prophet suffering wound, bleeding and even his teeth were broken. Yes, extremely agonizing. And now the Battle of Khandaq was even more unbearable. There was some truth in what the munafiqeen had said, “We can’t answer the call of nature in our own houses.”

The grim atmosphere and grip of fear felt by the believers were the same as what the munafiqeen felt. But the ‘ibrah is different. The munafiqeen said, “We don’t even have time to answer the call of nature in our own houses. Now, we are talking about conquering Sham, Persia and Yemen. C’mon!” Whereas the Mu’mineen said, “Wow, it’s getting darker. Insha Allah we are getting nearer to the dawn. Allahu Akbar!”

This is the way of love of the strugglers (Mujahideen), where the feeling of iman moves sweeping over all the other emotions of the heart. This is the way of love of the strugglers, where the reasoning of iman works overcoming every logic of ignorance (jahiliyyah).

adapted and translated from the book "Jalan Cinta Para Pejuang" (The Way Of Love Of The Strugglers) by Salim A. Fillah

Related post: What I know Is That; “Allah Is With Me”

Failures In Afghanistan Due to American Weapon Inadequacy

. Some parties claimed that the failure of the American strategy in Afghanistan is due to the inadequacy of the weaponry used by the American military in that country to fight against the Mujahideen.

Not so few soldiers from the US military stationed in Afghanistan gave witnesses to this, that the weapons they carry always malfunctioned when they want to use them. As experienced by Staff Sgt. Erich Phillips, where the M4 carbine had quit firing. The machine gun he grabbed after tossing the rifle aside didn't work either. Whereas, he admitted that his condition was so desperate at that time, the Mujahideen were launching assaults from all directions towards the American base in Wanat last year.

Complaints about the US military weapons, especially the M4, are actually not a new thing. Whereas, if properly functioning, the M4 can pump out more than 3,000 rounds before any failures occur. The soldiers also had trouble with their M249 machine guns, a larger weapon than the M4 that can shoot up to 750 rounds per minute.

Cpl. Jason Bogar fired approximately 600 rounds from his M-249 before the weapon overheated and jammed the weapon.

Bogar was killed during the firefight, but no one saw how he died, according to the report.

According to a study performed by Douglas Cubbison of the Army Combat Studies Institute at Fort Leavenworth and based on investigations and interviews with soldiers who survived the attack at Wanat, it was learnt that besides the defectiveness of their weapons, the failure of the US was also due to the attacks on the part of Mujahideen which are well-coordinated and potent that unleashed a withering barrage with AK-47 automatic rifles and rocket-propelled grenades, the two Mujahideen most favorite assault weapons. Bravo Mujahideen!

He said the Mujahideen were "experienced, numerically powerful, highly skilled, adequately equipped (and) tactically accomplished."

Nevertheless, the US terrorist soldiers said their weapons were meticulously cared for and routinely inspected by commanders. But still the weapons had breakdowns, especially when the rifles were on full automatic, which allows hundreds of bullets to be fired a minute.

Allah once again directly helped the Mujahideen by making their enemies' weapons choked! Praised be to Allah.

Sour©e: Yahoo!News

The Road to Jihad?

. Twenty-nine-year-old Makasan Halee sits cross-legged on the bare concrete floor of his family home and vows vengeance against his father's killers. "I am so angry now that I will kill to defend my family and my faith," says Makasan. "I want revenge." Crowded around him in the front room of his modest house last Thursday are a couple of dozen grieving, enraged relatives and friends. Along with several hundred other impoverished rubber tappers, Makasan lives in Som, a dusty village situated in Pattani province in Thailand's deep south. The villagers are mourning the loss of Makasan's 63-year-old father, Mae Ai Halee, whom they buried just 12 hours previously in a nearby rubber plantation, his face and hands contorted from the pain of his death, his groin and chest riddled with bullets.

Two days earlier, Makasan had watched his father pack a clean shirt, two sarongs and his prayer beads in preparation for what Mae Ai told him would be a pilgrimage to an ancient and holy mosque in the nearby town of Pattani. The next night Makasan found himself lining up outside the Thai military headquarters in Pattani to collect his father's corpse. Military officials described to Makasan how, together with 31 other men, six of them from Som, his father attacked a police checkpoint, killed two officers, then retreated inside the crumbling, red brick Krue Se mosque to launch a defiant stand against the might of the Thai military. When the automatic-weapon fire had ceased and the tear gas had cleared nine hours after the siege began, all 32 lay dead, their bodies lying in bloodied heaps on the stone floor of the mosque. It was not the only blood spilled that day. In an unprecedented outbreak of carnage that has stunned this predominantly Buddhist nation, 108 Muslims were killed after a series of apparently coordinated attacks on police posts and government installations across three provinces in the south. Five members of the security forces also died.

Eyewitnesses describe Makasan's father as the emir, or head, of the group that took over the mosque. But Makasan and his fellow villagers refuse to believe that Mae Ai was the leader of the Krue Se militants. The Mae Ai they knew couldn't be the same man who, it is suspected, initiated the killings by slashing to death an unsuspecting policeman with a machete. "My father just went to the mosque to pray," Makasan says, barely able to contain his fury. "He was a good Muslim, and the Thai army killed him."

With scores of other sons, brothers and fathers likewise vowing revenge, Thailand's south, home to most of the nation's 6 million Muslim minority, is again a powder keg ready to explode. The south is the country's poorest region and was once wracked by a guerrilla insurgency agitating to set up an independent Islamic state. The militants, who often hid in neighboring Malaysia, were not widely supported, but their cause reflected the resentment and sense of marginalization that many Thai Muslims felt. The movement waned in the 1980s and '90s as the authorities in Bangkok boosted economic aid to the south, gave it some autonomy and pardoned many insurgents. And though there had been a steadily rising tide of killings and attacks on security posts in the south in recent years, most officials and analysts dismissed the unrest as sporadic and low-level, blaming bandits as much as they did separatists, until last week's bloodbath. Now the scale and ferocity of the April 28 violence is forcing Thais to confront the reality that Islamic militancy in the south has escalated into a national crisis. The morning after the killings, "Thais woke up to a new reality," editorialized Bangkok's The Nation newspaper. "What happened... may change Thailand forever."

The most profound and dangerous fallout is the potential internationalization of what had previously been a local problem. The image of non-Muslim security personnel firing rocket-propelled grenades and M-16s as they storm the most sacred mosque in Pattani province could serve as a rousing recruitment ad for Islamic radicals worldwide to join the jihad in Thailand. "There's a real danger that militants from Malaysia, Indonesia or the Arab world will now become involved in Thailand's internal conflict," says Anusorn Limmanee, a political scientist at Chulalongkorn University in Bangkok. Any involvement by outside extremists would also raise another grim specter: the possibility that the militants might turn their sights on the millions of foreigners who flock to Thailand's beach resorts, dealing a body blow to the country's chief source of foreign currency, its $7 billion-a-year tourism industry. Ominously, one Islamic separatist group that had been quiet for decades, the Pattani United Liberation Organization (P.U.L.O.), published a warning to foreign tourists on its website within 24 hours of the killings. The message, addressed to "Dear People of the World," said: "Persons who plan to visit Thailand NOW are warned not to travel to Pattani ... Pattani people are not responsible for what happens to you after this warning." The notice pointedly includes the tourist havens of Phuket and Krabi, a few hours' drive away. Already, the U.S., Britain, Australia, New Zealand and Malaysia have advised their citizens to avoid Thailand's south.

Any escalation of violence will depend, of course, on the leadership, organizational ability and funding of the handful of small separatist groups in the south. But even the most basic information about these groups, the size of their memberships, how much they cooperate with one another, what links they have to international militant Islamic groups such as al-Qaeda and Jemaah Islamiah (JI), remains largely a mystery. "Most of the groups have been dormant for years," says a Malaysian intelligence official in Kuala Lumpur, so they have largely fallen off the radar. But, he adds, while relatively few in numbers, the militants have remained active. "They were waiting for the right time, doing their networking. Based on ground reports, we believe the various groups have now come together to forge a stronger alliance against the Thai government." The best indication of this is the increasingly frightening trail of destruction the south has witnessed lately: since the start of the year, some 70 security personnel, teachers, Buddhist monks and other non-Muslims have been killed; hundreds of automatic rifles and nearly a ton of explosives have been stolen; and scores of government buildings, including schools, have been burned down apparently for teaching Thai language and culture (the Muslims traditionally speak Malay). "It is clearly recognizable that these groups are in the early stages of arming themselves and training," says Rohan Gunaratna, a Singapore-based expert on terrorism. "There is much more bloodshed to come."

A succession of events has combined to breathe new life into the dying embers of the southern Muslims' separatist cause. First came the 9/11 attacks in the U.S. and the accompanying global revival of radical, jihadist Islam, fueled by the U.S.-led wars in Afghanistan and Iraq. Coupled with that was a crackdown in Malaysia that saw many militants fleeing back across the notoriously porous border into southern Thailand. But the biggest factor, say critics of Thai Prime Minister Thaksin Shinawatra, has been the central government's hardball approach to the south since he came to power.

A policeman before becoming a businessman and a politician, Thaksin is trying to play both good and bad cop. He has repeatedly pledged to divert more development funds to the south. But he also declared martial law in the area immediately after a Jan. 4 raid on a Thai army base there, ordered more troops to the region, and abandoned a program that emphasized cooperation between the military, the police and community leaders. Instead, Thaksin gave sole responsibility for public security to the police, who are reviled by the Muslims because they consider the cops corrupt and insensitive to Islamic customs. Widespread arrests and mysterious disappearances soon followed. One notorious case was the recent and still unsolved disappearance of Somchai Neelahphaijit, a Muslim lawyer who was defending four men accused of membership in JI. Four policemen have been detained as suspects in his disappearance, but no charges have been filed. In recent months, says Kraisak Choonhavan, head of the Senate committee on foreign affairs: "The police have arrested a lot of highly respected [Muslim] people in the community. That really feeds anger and resentment against the government." Vairoj Phiphipakdee, an opposition lawmaker and Muslim from Pattani who has met with gangs that have shot policemen and burned schools, says he has observed a marked change in the separatist cause over the past two years. Back then, he estimates, there were fewer than 20 hard-core separatists in the south. Now, he says, "I believe it's a full-blown separatist revolt involving hundreds of people and it came about because of mistakes in government policy."

Domestically, Thaksin's tough stance in the south has seemed to draw support from many non-Muslim Thais. His approach has certainly worked in other problem areas: opinion polls showed widespread backing for his recent antinarcotics campaign that saw more than 3,000 alleged drug dealers killed, many of them in unexplained circumstances. But none of this has helped Thailand's international reputation, says Sunai Phasuk of Human Rights Watch in Bangkok: "Thailand is now a country that has a problem with terrorism. Thailand is now a country that has a problem with treatment of religious minorities. Thailand is now a country that has a problem with the rule of law and human rights. That's the new image of Thailand."

Baba Lukman personifies the south's rage against Bangkok. A slightly built man in his 50s, he is a self-confessed separatist fighter who leads a cell of militants aligned to a group calling itself New P.U.L.O. (According to Andrew Tan, a regional security expert at Singapore's Nanyang Technological University, New P.U.L.O. is one of six main groups that have recently pooled their resources under a single banner, Bersatu, the Malay word for united.) In what is a rare interview with a southern Thai militant, Time met with Lukman a few days prior to the April 28 bloodbath in a dimly lit room upstairs from a garbage-strewn alley in the Thai town of Sungai Golok, which borders Malaysia. Lukman, who insisted on conducting the interview at 3 a.m. for security reasons, says his group was responsible for the January raid on the army depot and also the torching of several government schools that month. His organization's goal: an independent Islamic state in Thailand's south. "We cannot compromise," he says, his voice muffled by the red-and-white check scarf covering most of his face. "The Thai government is not interested in talking to us. The fight will go on. We want independence. Nothing less than that."

Lukman, whose eyelids are outlined with a traditional makeup paste called kohl, a practice favored by some devout male Muslims, blames what he says is the brutality of the police and military for the upsurge of violent attacks by militants. "The Pattani people want to live in peace but Thaksin's government is arrogant. Most atrocities are carried out by the Thai government officials and they put the blame on us. When an attack or bomb blast happens, everyone thinks it's done by the freedom fighters." He adds bitterly: "Why are you reporters not writing about the hundreds of people who go missing from all the Muslim provinces?"

If the Thai government needs any further explanation for why men like Lukman are attracting an increasing number of recruits, it need only look at the village of Som. Last week, on the day of the killings, the Muslim residents gathered at the mosque and watched stone-faced as their dead, nine in total, six from the Krue Se mosque and three who allegedly raided a checkpoint in Mae Lan, returned in the back of pickup trucks. The corpses, wrapped in bloodstained sheets, were laid out on the tiled floor at the mosque entrance to be readied for burial. The villagers crowded the forecourt to watch as the sheets were lifted one by one to reveal the bullet-riddled bodies. While children as young as six years old looked on, female relatives kneeled and gently kissed the bloodied foreheads of their dead. Among the menfolk, the talk was of how these deaths were further proof of the brutality of the security forces. Surveying the corpses, village preacher Abdul Romae says, "These men are innocent, just like our Muslim brothers being killed in Iraq." For Makasan, the rubber tapper whose father was among those who died on April 28, his duty seems clear: "I am ready to kill."

By: Simon Elegant [Kuala Lumpur] and Andrew Perrin [Pattani]

Real also: A Brief History of The Conflict in Southern Thailand and The Crime of Silence