Some of the Lessons to be learned from the Interview with Abu Hurairah Ameriki

The man who bought ticket towards Jannah with just twenty dollars

huraira wit flag

Interview with Abu Huraira Part 1 (The Hijrah) http://www.youtube.com/watch?v=5XPhisB0Kmc&feature=youtu.be
Interview with Abu Huraira Part 2 (The Message) http://www.youtube.com/watch?v=2yUhVu1Zpfs&feature=youtu.be&app=desktop

A child of Palestine,
Born among the Kuffar,
Humbleness from head to foot,
Followed the sunnah of the Prophet sallah Allah alayhi wasalam,
Firmness in al Wala wal bara,
Thirsty for Hijrah,
Yearning for the love of Allah,
Walked the walk of five miles,
With Blisters on feet,
Reminding us of Abu Dharr r.a
Struggled he did,
Calling Labbaik Ya Allah!
Empty was his pocket,
Upon starvation he marched,
Indeed he was a quraba,
In an unknown city so large,
Not knowing whom to turn to,
Taking shelter in the Masjid,
Yet sufficient was Allah,
Rizq of Allah kept flowing,
With tranquillity enveloping his heart,
Unlocking the doors for his destination,
Breathed only for Jihad,
Became a brick for Islam,
And bought a ticket towards Jannah
With just twenty dollars….

Lessons to be learned

1. Striving sincerely for the sake of Allah.
2. When one makes a sincere niyah for a good deed hasten towards it.
3. Importance of being humble and not being arrogant.
4. Having love for Jihad fi sabillilahi and attaining martyrdom and Jannah.
5. Without complaining spending in the way of Allah with wealth and one’s own self even in hardship.
6. Importance of gaining the correct knowledge in Aqeedah from good reliable sources.
7. Respect and love shown towards the one’s with knowledge and giving due credit for them.
8. Importance in prioritizing ones actions in accordance with the commandments of Allah.
9. Submitting one’s will wholeheartedly to the commandments of Allah and getting rid of ways of Jahilliyah.
10. Following the foot step of the Prophet sallah alayhi wasalam and the sahaba.
11. Praying farl Salah in whatever circumstance the person may be in.
12. Importance of Dua making. Raising one’s needs and complain first to Allah before asking from anyone else.
13. Importance of praying tahajjad in the late hours even if you know just small portion of the Quran.
14. Importance of practicing patience upon patience.
15. Putting trust in Allah (tawakkalthu ala Allah).
16. Believing firmly that the provision (rizq) from Allah written for the person will be provided in ways that one could not perceive.
17. Importance of having good pious friends.
18. Importance of keeping one’s ego in check all the time.
19. Importance of shielding one’s self from the attacks of Shaitan, and helping others towards good and forbidding them from evil as much as one can. (Application of Surah al-Asr).
20. Coping patiently with the exams that one faces in the path of Jihad and Hijrah.
21. Being thankful to Allah for the good and bad that occur in the road of hardship.
22. Importance of maintaining secrecy and with holding one’s tongue from speaking unnecessarily.
23. Being thankful towards the people who help one out for the sake of Allah.
24. Being happy and content with the little one is bestowed by Allah.
25. Importance of having leadership and managerial qualities.

Clearing the Accusations against Ahlul-Jihad and clarifying the errors of Jama’at ISIS

Bismillah

Deviation of ISIS 2

 

 

 

Click to Download PDF Chapter one

 

Table of contents

Introduction

 

Chapter 1

Announcement of the Jama’at Islamic State’s expansion into Sham

 

The Shar’i (religious) reasons:

1)     No permission from their Amir

2)     They did not consult the people and combating Islamic groups of Sham

3)     They lack Tamkin (authority) in the land

4)     The correct prophetic way of forbidding evil and commanding of good

 

The political reasons:

1)     Different Islamic groups in Syria – failure to consult them sows hatred and divides the ranks

2)     Did not possess the capabilities of running a state – Fiqh of priorities

3)     We see it better for the leader in Sham To be from Sham

 

Refutations to some of the doubts raised by Jama’at al-Baqdadi OR by their supporters:

1)     Sheikh Jawlani disobeyed his Amir al-Baqdadi?

2)     Sheikh Ayman ruled by the Sykes Picot?

3)     The Islamic State was not a branch of al-Qaaida?

4)     Consulting the Muslims before announcing the state is the Mazhab of Democracy?

The Series of Jihad 1

jihad ge sissilaa 1

Bismillah

Direct Download Series of Jihad English

 

Read Online:

Bismillah

Bilad Al Sham Media

Presents:

English translation of our release:

“The Series of Jihad” (1)

1)       The real meaning of Jihad according to the Salaf

2)      The phases of the legislation of Jihad

3)      The wisdoms and objectives behind the legislation of Jihad

26 June 2014

 

Compiler: Abu Dujanah al-Maaldifi

Translated by: Bilad al-Sham Media

Compiled in Idlib, Syria

Every Muslim has the right to use our publications with two conditions. Firstly, no alteration should be brought to the document. Secondly, it should be referred back to Bilad al Sham Media

http://www.biladalsham.wordpress.com

 

Bismillah

All praise is due to Allah the one who decreed that all of mankind be in loss except those who believed, doing righteous good deeds, advising each other to the truth and patience. And May the Salaat and Salam of Allah be upon His last Prophet and Messenger who was sent with the sword as a mercy to the worlds. He said:

بعثت بالسيف بين يدي الساعة حتى يعبد الله وحده

Meaning: “I was sent with the sword – close to the Hour – so that Allah alone is worshiped.”

Musnad Ahmed

As for what proceeds;

In the Arabic language, Jihad means to strive and struggle to achieve a certain objective. So the one who strives and struggles hard to attain a thing, has done a Jihad in a linguistic sense.

According to the majority Fuqaha, Jihad in the Islamic Shariah means to fight the disbelievers if they refuse to enter Islam or pay the Jizya after being invited to accept either of those two choices.

However, Jihad in the Shar’ee texts has been used for other than that such as serving one’s parents, struggling against the Shaythan and the Nafs (desires of the self).

But, Jihad when mentioned alone, Mutlaq in its real default sense, without restriction, then it means fighting the disbelievers to make the word of Allah supreme as was stated above in accordance with the majority Fuqaha. Jihad can be interpreted to mean other than that (such as a struggle against the nafs) when there is a Shar’ee text indicating that. Other than that, Jihad when mentioned alone, in it’s Mutlaq real default sense, it means fighting the disbelievers. To turn the meaning away from that for a certain specific case requires evidence for that specific situation which approves that meaning.

As said before, Jihad in its Mutlaq real sense, means fighting the disbelievers and that is the meaning which should come to the mind first when the word Jihad comes across.

There are many evidences for this, among them;

1) Aaisha (radiallahu anha) asked the Prophet (sallallahu alayhi wasallam)

نرى الجهاد أفضل العمل، أفلا نجاهد؟

Meaning: “We see Jihad as the best action. Shall we (women) not do Jihad?”

Then the Prophet (sallallahu alayhi wasallam) said:

لَكُنَّ أفضل الجهاد حج مبرور

Meaning: “The best Jihad for you women is an accepted Hajj”

Sahih al-Bukhari

In another narration narrated by Imam Ahmed and Ibn Majah, Aaisha (radiallahu anha) asked:

هل على النساء جهاد؟

Meaning: “Is there a Jihad for women?”

The Prophet (sallallahu alayhi wasallam) answered:

نعم جهاد لا قتال فيه، الحج والعمرة

Meaning: “Yes, a Jihad with no fighting involved. That is Hajj and Umrah”

These Ahadith show that according to the Prophet (sallallahu alayhi wasallam) and the companions, the word Jihad means fighting the disbelievers. Otherwise there would have been no reason for Aaisha to ask this question in the first place as women can also do the various forms of Jihad against the desires of the Nafs, Shaythan, the Jihad of serving the parents, the Jihad of performing Hajj, Umrah and other forms of obedience etc. And the answer of the Prophet sallallahu alayhi wasallam prove this point as he described another Jihad for women, which means the word Jihad when mentioned alone it it’s Mutlaq sense meant fighting. So the other forms of Jihad had to be separated by certain descriptions which would shed light to those meanings of Jihad.

And we gain from this Hadith another great benefit. That is the status of Jihad with the companions. Aaisha said that they consider Jihad to be the best action and the Prophet (sallallahu alayhi wasallam) never disapproved of this, rather he only explained that the best Jihad for women is Hajj. So fighting the disbelievers will remain as the greatest of actions for men.

2) It is narrated on the authority of Abu Hurayra (radiallahu anhu) that a man came to the Prophet (sallallahu alayhi wasallam) and said:

دلني على عمل يعدل الجهاد؟ قال (رسول الله) لا أجده، قال هل تستطيع إذا خرج المجاهد أن تدخل مسجدك فتقوم ولا تفتر وتصوم ولا تفطر؟ قال ومن يستطيع ذلك؟

Meaning: “Guide me to an action which equals Jihad?” The Prophet (sallallahu alayhi wasallam) replied: “I don’t find such a deed.” And he said: “From whence the Mujahid goes out, are you able to enter your Masjid and pray without stopping and fast without breaking?” The man replied: “And who is able to do that?”

It is clear from this Hadith that the Prophet (sallallahu alayhi wasallam) used the word Jihad to mean fighting when it was mentioned alone in its real Mutlaq sense as he made a distinction between the Jihad against the disbelievers and the Jihad against the Nafs such as praying and fasting. He answered that he does not find a deed which equals to the Jihad and then mentioned the continuous fasting and praying which is a Jihad against the Nafs. The one who ponders about this Hadith understands that the word Jihad meant fighting the disbelievers according to the Salaf, and he would also understand that the Jihad against the disbelievers is better than the Jihad against the Nafs in doing Nawafil (non obligatory acts). [1]

3) It is narrated on the authority of Abu Sa’id al Khudri (radiallahu anhu) that:

قيل يا رسول الله: أي الناس أفضل؟ فقال رسول الله صلى الله عليه وسلم: مؤمن يجاهد في سبيل الله بنفسه وماله. قالوا ثم من؟ قال مؤمن في شعب من الشعاب يتق الله ويدع الناس من شره

Meaning: It was said; “O Messenger of Allah, who are the best people?” So the Messenger of Allah (sallallahu alayhi wasallam) replied: “A Mu’min who does Jihad with his self and wealth for the cause of Allah” They asked: “Who next?” He said: “A Mu’min in a path from the mountain paths, worshiping Allah, and keeping people away from his harm”

Sahih al-Bukhari

Here also we see that the Prophet (sallallahu alayhi wasallam) differentiated between the Jihad of the self and the Jihad against the self in obedience to Allah. And the Jihad in its Mutlaq real sense was used to mean fighting the disbelievers with the self and wealth.

But the real meaning of Jihad has today been forgotten and the Mutlaq meaning which most people understand from the word Jihad is that Jihad is a striving against the Nafs. This is due to the corrupt scholars who have changed the meaning of this word in order to flee from the obligation of fighting and hindering men from it. For this they give priority to the linguistic meaning of Jihad rather than its Shar’ee meaning and they did not stop there, they incorrectly used that as an argument to prevent Jihad. Since when did interpreting a text in its linguistic sense became a prevention of the Shar’i act of worship? Whatever way you interpret it, you still have to do the act of worship.

As was said above Jihad in its linguistic sense includes any form of struggling to attain an objective, but the Shar’ee meaning is that it is fighting the disbelievers to raise the word of Allah.

Sheikh Muhammad bin Salih al-Uthaymin rahimahullah said:

فإن اختلف المعنى الشرعي واللغوي، أخذ بما يقتضيه الشرعي، لأن القرآن نزل لبيان الشرع، لا لبيان اللغة إلا أن يكون هناك دليل يترجح به المعنى اللغوي فيؤخذ به.

Meaning: “If the Shar’ee (legislative) meaning and the linguistic meaning differ, what the Shar’ee (legislative) meaning dictates is preferred. This is because the Quran was revealed to explain the Shar’ (legislation) and not for the explanation of the language. This is the case unless there be an evidence which gives more weight to the linguistic meaning, then it is preferred.”

Usul fil-Tafsir

 

As was said before, Jihad in its linguistic sense includes a wide variety of struggles such as Jihad against the Nafs in obeying Allah, serving the parents etc. But Jihad in its Shar’ee sense means fighting the disbelievers to raise the word of Allah. And it is not permissible whenever an Ayat of Jihad is brought forth, one turns away from the obligation of fighting by raising the linguistic meaning of Jihad. The linguistic meaning is preferred when there is evidence which gives strength to that meaning for that specific situation. Other than that, Jihad means fighting.

For example, Zakat in the Arabic language means to purify. So would anyone with an intellect take a bath and say that he has paid Zakat? And Salaat (prayer) means Dua in the language. So can one make a Dua and say that the obligation of Salaat has dropped from him? Ofcourse this is not permissible as the Shar’ (legislation) has given a meaning to these terminologies and these words are understood by these meanings unless there exists evidence to turn the meaning to another meaning in a specific situation.

And know that in the books of Hadith and Fiqh, when the chapter of Jihad is mentioned, it meant fighting the disbelievers, and the Salaf were the greatest in knowledge.

 

 

The phases in the legislation of Jihad

Jihad was legislated through three main phases. Before the first phase, the Muslims were ordered to forgive the disbelievers and to be patient upon their harm.

1) Then came the first phase where Allah gave permission to the believers to fight in defense against those who fought them.

Allah said:

أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا ۚ وَإِنَّ اللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ

Meaning: “Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.”

 

So this was a permission for the defensive Jihad.

 

2) Then came the second phase where Allah obligated the defensive Jihad against the disbelievers who fought the Muslims. Allah said:

وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ

Meaning: “Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors.”

 

Here Allah obligated the defensive Jihad. The difference with the first phase is that in the first phase it was not an obligation, but rather only the permission was given. Here the Jihad was Fard Ayn as Allah said:

انفِرُوا خِفَافًا وَثِقَالًا وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنفُسِكُمْ فِي سَبِيلِ اللَّهِ

Meaning: “Go forth, whether light or heavy, and strive with your wealth and your lives in the cause of Allah.”

 

3) This the final phase where Allah obligated an offensive Jihad against the disbelievers. In the previous phases Muslims were to fight those who fought them. But in this final phase which will remain until the Day of Judgment, Allah orders to fight the disbelievers not for their oppression against the Muslims. But rather against their disbelief and shirk. So any group of people who are disbelievers are to be fought whether they fight us or not. The Muslims have been ordered to seek them in their own lands and fight them and not wait until they take the initiation in fighting.

Allah said:

وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ

Meaning: “And fight them until there is no fitnah (Shirk) and [until] the religion (worship), all of it, is for Allah.”

 

And He decreed a choice for the people of the Book if they refuse to enter Islam, that they should pay the Jizya:

قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّىٰ يُعْطُوا الْجِزْيَةَ عَن يَدٍ وَهُمْ صَاغِرُونَ

Meaning: “Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture – [fight] until they give the jizyah willingly while they are humbled.”[2]

 

And the Prophet sallallahu alayhi wasallam said:

أمرت أن أقاتل الناس حتى يقولوا لا إله إلا الله، فمن قال لا إله إلا الله فقد عصم مني نفسه وماله إلا بحقه وحسابه على الله

Meaning: “I have been ordered to fight the people until they say ‘Laa Ilaha Illallah’ (there is no god worthy of being worshiped except Allah), so whoever says ‘Laa ilaaha Illallah’ has indeed protected his self and wealth from me except for its right. And his judgment is with Allah (meaning his inner secrets)”

Sahih al Bukhari

And here, the obligation of Jihad was Fard Kifaya. As long as a sufficient part of the Ummah established the obligation, the burden falls from the rest. But it returns to being Fard Ayn when the reasons for the obligation of fighting become that of the second phase (which was a Fard Ayn) such as when the disbelievers take the offensive in fighting the Muslims.

So from these Ayat and Ahadith we understand that the reason to fight the disbelievers is their disbelief, and whoever has the description of disbelief is to be fought as per those commandments until they return from whatever that makes them disbelievers and enter submissively to Islam, or they accept the choice of paying the Jizya if they are the people of the book or Magoos.

So one should not bring an Ayat from the first or second phase to cancel out the legislation of the third phase of Jihad and that is similar to bringing an Ayat before the total prohibition of alcohol and applying it today.

And from this last mentioned Hadith, we can understand benefits which are outside of our topic but I will highlight some of them for the goodness it contains.

This Hadith shows that the Muslims must fight against the disbelievers until they enter Islam, and whoever says the Shahadath and enters Islam outwardly is left alone, and his inner secrets are left to Allah. For example his sincerity in entering Islam and other such issues are left to Allah. But anyone who enters Islam but later on does an action or says a word which nullifies this Shahadath, then he is to be fought until he returns from whatever nullified his Shahadath. This is as the Hadith makes clear “He has protected his self and wealth from me except for it’s (i.e. Shahadath’s) rights.” So whoever says the Shahadath and then nullifies it outwardly is to be fought. And they are considered disbelievers by this if the conditions of Takfir are fulfilled and the preventive factors are removed. From those which nullify this Shahadath are setting up partners with Allah, legislating laws contrary to the clear cut Shariah, or ruling by it, leaving the prayer or Zakat, assisting the disbelievers against the Muslims, etc.

So ponder how in the time of Abu Bakr (radiallahu anhu) many of the Arabs refused to pay the Zakat and he established their Kufr and fought them. He used this Hadith in our discussion as his evidence and explained to the companions that those who leave the right’s of this Shahadath are to be fought even if they say the Shahadath by their tongues. Then the companions were convinced regarding the permissibility of their blood as the protection of blood in this world is from the saying of the Shahadath and fulfilling its rights. After that, whatever hypocrisy they conceal in their hearts is left to Allah to judge. We judge them only when it shows up in the apparent.

 

 

The wisdoms and objectives of the legislation of Jihad

1) The eradication of Shirk and spreading Islam by fighting. Allah said:

وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ

Meaning: “And fight them until there is no fitnah (Shirk) and [until] the religion (worship), all of it, is for Allah.”

 

And:

قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّىٰ يُعْطُوا الْجِزْيَةَ عَن يَدٍ وَهُمْ صَاغِرُونَ

Meaning: “Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture – [fight] until they give the jizyah willingly while they are humbled.”

 

And the Prophet sallallahu alayhi wasallam said:

أمرت أن أقاتل الناس حتى يقولوا لا إله إلا الله، فمن قال لا إله إلا الله فقد عصم مني نفسه وماله إلا بحقه وحسابه على الله

Meaning: “I have been ordered to fight the people until they say ‘Laa Ilaha Illallah’ (there is no god worthy of being worshiped except Allah), so whoever says ‘Laa ilaaha Illallah’ has indeed protected his self and wealth from me except for its right. And his judgment is with Allah (meaning his inner secrets)”

Sahih al Bukhari

So it is clear that the disbelievers are fought for their shirk until they leave the Shirk and embrace Islam which is Tawhid. But there is room for choosing to pay the Jizya if they are people of the book or Magoos and also there is room for temporary peace agreements. But the Asl/default between us and them is the sword.

(Refer that to the Umdat of Abdul Qadir bin Abdul Aziz (rahimahullah). And for the reason of fighting being disbelief, refer to the Fatawa wa Rasa’il of the Mufti Muhammad bin Ibrahim (rahimahullah).)

2) Aiding the oppressed Muslims. Allah said:

وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَٰذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَاجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا

Meaning: “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?””

 

So it is clear that one of the reasons for the legislation of Jihad was to aid the oppressed Muslims. And the reason for the humiliation that this Ummah suffers today is due to the reason of abandoning the Jihad. Allah said:

إِلَّا تَنفِرُوا يُعَذِّبْكُمْ عَذَابًا أَلِيمًا

Meaning: “If you do not go forth, He will punish you with a painful punishment”

 

According to the scholars of Tafsir, the painful punishment promised in the Ayat is the punishment in this world by the dominion of the disbelievers over the Muslims, and the punishment in the Hereafter. So we see from the above Ayat that Allah would empower the disbelievers over the Muslims and humiliate us if we leave the obligation of Jihad and will not raise this humiliation from us unless we go out to fight. “If you do not go forth, He will punish you with a painful punishment.” So there is no other way out from this humiliation except fighting the disbelievers.

And the Prophet sallallahu alayhi wasallam said:

إذا تبايعتم بالعينة وأخذتم أذناب البقر ورضيتم بالزرع وتركتم الجهاد سلط الله عليكم ذلا لا ينزعه حتى ترجعوا إلى دينكم

Meaning: “If you engage in the Inah (a Riba transaction), hold onto the tails of the cows and be pleased with agriculture, and abandon the Jihad then Allah will place over you a humiliation which He will not remove until you return to your religion”

Musnad Ahmed and Sunan Abi Dawud

“until you return to your religion” means until you return to Jihad according to many scholars. From what gives strength to this Tafsir is:

a)      The previously mentioned Ayat “If you go not forth, He will replace you with a painful torment.” So the painful torment by empowering the disbelievers over the Muslims was promised if the Muslims leave the Jihad. And this torment will be lifted when the Muslims return from their sin to the Jihad. So it seems that this Hadith means until you return to your Jihad. And Jihad has been called as religion due to its greatness.

b)      What was mentioned to be abandoned in the Hadith was Jihad. So what needed to be returned to is what was abandoned in the first place.

And the way to save the oppressed Muslims is by destroying the military strength of the disbelievers. Allah said:

فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ ۚ وَحَرِّضِ الْمُؤْمِنِينَ ۖ عَسَى اللَّهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُوا ۚ وَاللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلًا

Meaning: “So fight, [O Muhammad], in the cause of Allah; you are not held responsible except for yourself. And encourage the believers [to join you] that Allah will restrain the [military] might of those who disbelieve. And Allah is greater in might and stronger in [exemplary] punishment.”

 

This Ayat makes clear that Allah restrains the military strength of the disbelievers when the Muslims fight in the cause of Allah and call other Muslims to the same. A large part of the Ummah has left these obligations today.

And Allah said:

قَاتِلُوهُمْ يُعَذِّبْهُمُ اللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ

Meaning: “Fight them; Allah will punish them by your hands and will disgrace them and give you victory over them and satisfy the breasts of a believing people”

 

An additional benefit which we see from this Ayat is that one of the reasons for the legislation of Jihad was to satisfy the breasts of the Muslims. As Sheikh Abdur-Rahman bin Nasir Al-Sa’di (rahimahullah) said in his Tafsir, this shows the love of Allah towards the Muslims as one of the reasons for the legislation of this worship was to satisfy the breasts of the believers.

And the Prophet sallallahu alayhi wasallam said:

عليكم بالجهاد في سبيل الله فإنه باب من أبواب الجنة يذهب الله به الهم والغم

Meaning: “Upon you is the Jihad in the cause of Allah as it is a door from the doors of Paradise. Allah drives away grief and distress by it.”

Al-Hakim narrated it and graded it Sahih to which Al-Zahabi agreed. Similarly Al-Albani graded it Sahih.

3) Jihad is a life. By it this Ummah is brought to life. Allah said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ

Meaning: “O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life.

 

According to some of the scholars, the thing which gives life mentioned in the Ayat is Jihad. But as al-Qurtubi (rahimahullah) said any action of obedience is included in this and it was narrated from the Prophet (sallallahu alayhi wasallam) likewise. So as Jihad is from the biggest of worships and obedience, the life which the Ummah gains from the Jihad is greater than most other worships.

Similarly the one who wages Jihad and is martyred is living a true life. Allah said:

وَلَا تَقُولُوا لِمَن يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ ۚ بَلْ أَحْيَاءٌ وَلَٰكِن لَّا تَشْعُرُونَ

Meaning: “And do not say about those who are killed in the way of Allah, “They are dead.” Rather, they are alive, but you perceive [it] not.”

 

4) The way to silence the disbelievers who mock Allah, His Prophet or His Deen is to fight them. Allah made this clear when He said:

وَإِن نَّكَثُوا أَيْمَانَهُم مِّن بَعْدِ عَهْدِهِمْ وَطَعَنُوا فِي دِينِكُمْ فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ ۙ إِنَّهُمْ لَا أَيْمَانَ لَهُمْ لَعَلَّهُمْ يَنتَهُونَ

Meaning: “And if they break their oaths after their treaty and defame your religion, then fight the leaders of disbelief, for indeed, there are no oaths [sacred] to them; [fight them that] they might cease.”

 

So it was made clear in the Ayat that those who mock this Deen are the leaders of disbelief and that there is no covenant with them which protects their blood. And even if there was a covenant before, it will be nullified by the mocking of the Deen. (Refer to the incident of Ka’b bin Ashraf) And the way to stop these people from such mockery, and to prevent or deter the other disbelievers from such actions is to fight them as was made clear “[fight them that] they might cease.

And know that the scholars said that mocking Allah or the Prophet (sallallahu alayhi wasallam) is regarded as mocking the Deen as Allah revealed the Deen and the Prophet is the one who conveyed it. And the companions were the ones who carried this Deen on to the proceeding generations. So whoever mocks Allah, His Prophet, the companions is a disbeliever and is to be fought.

It is clear that the comics, movies, cartoons, news which have spread today which contains mockery to the Prophet (sallallahu alayhi wasallam) and the aspects of this religion, can becrushed by fighting the editors of these media outlets, those who fund them, the governments which allow such blasphemy by their laws, their parliaments, the police forces which give those criminals the safety they need, the courts which let them continue, anyone who argues for their sake and in defense of what they call “freedom of speech” etc. All of them are to be fought and slaughtered.

From those who are guilty of mocking the Prophet (sallallahu alayhi wasallam) and need to be killed are: Molly Noris, Lars Vilks, Fleming Rose, Carsten Juste, Girt Wilders, Salman Rushdie, Kurt Westergaard, Ayaan Hirsi Ali, Ulf Johannson and many others. The brothers should research who are the mockers of the Prophet, and research which areas to target which would cause more harm and attack such places hoping to be close to the Prophet (sallallahu alayhi wasallam) on the Day of Judgment for fighting in his defense in a time where most of the Muslims have left giving victory to him. So hurry up to this door of great goodness and kill those who mock him, slaughter them with a terrible slaughter for verily the one who mocks him has no right to breath the air which Allah created.

And similarly the Shia who mocked the companions should be fought and slaughtered with a terrible slaughter. And from the shedding of their blood in the Middle East has started to cool our breasts and we expect the end of the Shia regimes to begin from the fight in Syria. We ask Allah to break their backs and make us victorious over them. Those are the ones who said that Abu Bakr, Umar and Uthman are disbelievers, and that Aaisha was an adulteress, and that she is hung in the Hell fire. May Allah kill them. All of them are innocent from what these animals have claimed. We ask Allah to humiliate them and take them through a painful death as a lesson to those who come after them.

And none of you should try to flee from the obligation of fighting such people under the pretext of Islam being a religion of peace and that the Prophet (sallallahu alayhi wasallam) left certain people who harmed him unharmed. But rather it is proven that he killed many people that mocked him among them Ka’b bin Ashraf, Abu Rafiu and many others who were ordered to be killed even if they were hanging on the cloaks of the Ka’ba. This proves that the ruling regarding them is to kill them but as for the Prophet having left certain people who harmed him, then this is specific for him only as the harming was an oppression against him and the oppressed one has the right to forgive but none else has it. So after the death of the Prophet (sallallahu alayhi wasallam) none has the right to forgive on his behalf, rather the issue returns to its original ruling which is to kill the mocker. This is as Abu Bakr (radiallahu anhu) said:

حد الأنبياء ليس يشبه الحدود

Meaning: “The legal punishment in regards to the Prophets is not like the other legal punishments.”

The scholars said that this means there is no forgiving in regards to this.

So O youth of Islam, race to this great door of goodness of sacrificing yourself in defense of the honor of the Prophets and Companions. The rewards are unimaginable. The closeness to Allah and His Prophet and His companions is enough an honor for the Muslim. So don’t let this opportunity go to waste, especially the brothers in the West and generally any brother anywhere should stand up to this great task of defending this Deen while majority of the people on Earth have abandoned it so that one be from the generality of the people promised happiness on the tongue of the Prophet (sallallahu alayhi wasallam.)

Sheikh Usama bin Ladin (rahimahullah) said: “May our mothers be bereaved of us if we do not rise in his defense”

And: “If there is no check to the freedom of your words, then don’t expect any check to the freedom of our actions”

Sheikh Anwar al Awlaqi (rahimahullah) said: “If you have the right to slander the Messenger of Allah sallallahu alayhi wasallam, we have the right to defend him. If it is part of your freedom of speech to defame Muhammad sallallahu alayhi wasallam, then it is part of our religion to fight you.”

So gather every weapon available ranging from highly destructive to medium, everyone according to his capacity, burn forests, bomb government or important buildings, car parks, or anywhere else destructive to the enemy. And keep in mind that our enemy is from the most cowardice of people and would terrify at any low level threat. So do not consider any good deed to be little, rather it is devastating and terrible for the economy, confidence and politics of the enemy. And one of the best manuals for such lone operations is the Inspire Magazine series prepared by the noble Mujahidin of the Arabian Peninsula. So read them and act quick for there is no good in life while our Messenger is being abused, the mother of the believers accused and the greatest of generations made Takfir of.

5) To distinguish the Munafiq from the Mu’min. Allah said:

وَلَنَبْلُوَنَّكُمْ حَتَّىٰ نَعْلَمَ الْمُجَاهِدِينَ مِنكُمْ وَالصَّابِرِينَ وَنَبْلُوَ أَخْبَارَكُمْ

Meaning: “And We will surely test you until We make evident those who do Jihad among you [for the cause of Allah] and the patient, and We will test your affairs.”

 

And:

وَمَا أَصَابَكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ فَبِإِذْنِ اللَّهِ وَلِيَعْلَمَ الْمُؤْمِنِينَ * وَلِيَعْلَمَ الَّذِينَ نَافَقُوا ۚ وَقِيلَ لَهُمْ تَعَالَوْا قَاتِلُوا فِي سَبِيلِ اللَّهِ أَوِ ادْفَعُوا ۖ قَالُوا لَوْ نَعْلَمُ قِتَالًا لَّاتَّبَعْنَاكُمْ ۗ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَانِ ۚ يَقُولُونَ بِأَفْوَاهِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ ۗ وَاللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ

Meaning: “And what struck you on the day the two armies met was by permission of Allah that He might make evident the [true] believers. And that He might make evident those who are hypocrites. For it was said to them, “Come, fight in the way of Allah or [at least] defend.” They said, “If we had known [there would be] fighting, we would have followed you.”[3] They were nearer to disbelief that day than to faith, saying with their mouths what was not in their hearts. And Allah is most Knowing of what they conceal”

 

And whenever the issue of Jihad is raised, the hypocrites would shake with fear:

وَيَقُولُ الَّذِينَ آمَنُوا لَوْلَا نُزِّلَتْ سُورَةٌ ۖ فَإِذَا أُنزِلَتْ سُورَةٌ مُّحْكَمَةٌ وَذُكِرَ فِيهَا الْقِتَالُ ۙ رَأَيْتَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ يَنظُرُونَ إِلَيْكَ نَظَرَ الْمَغْشِيِّ عَلَيْهِ مِنَ الْمَوْتِ

Meaning: “Those who believe say, “Why has a surah not been sent down? But when a precise Muhkam surah is revealed and fighting is mentioned therein, you see those in whose hearts is hypocrisy looking at you with a look of one overcome by death.”

 

And Allah said:

لَا يَسْتَأْذِنُكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أَن يُجَاهِدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ ۗ وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَ * إِنَّمَا يَسْتَأْذِنُكَ الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَارْتَابَتْ قُلُوبُهُمْ فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ

Meaning: “Those who believe in Allah and the Last Day would not ask permission of you to be excused from doing Jihad with their wealth and their lives. And Allah is Knowing of those who fear Him. Only those would ask permission of you who do not believe in Allah and the Last Day and whose hearts have doubted, and they, in their doubt, are hesitating.”

 

Then what more about those who stay behind in their homes without even seeking the permission? Sheikhul Islam Ibn Thaymiyya (rahimahullah) said:

فَهَذَا إخْبَارٌ مِنْ اللَّهِ بِأَنَّ الْمُؤْمِنَ لَا يَسْتَأْذِنُ الرَّسُولَ فِي تَرْكِ الْجِهَادِ؛ وَإِنَّمَا يَسْتَأْذِنُهُ الَّذِي لَا يُؤْمِنُ فَكَيْفَ بِالتَّارِكِ مِنْ غَيْرِ اسْتِئْذَانٍ.

Meaning: “This is a notification from Allah that the Mu’min does not ask the permission of the Prophet to abandon the Jihad. But rather those who ask his permission are those who do not believe. Then what more about those who abandoned it without even asking permission?”

Majmu’ al-Fatawa 28/439

But rather today, their situation has gone far worse. Not content with staying behind, they even hinder others from it by the various shubuhaat and the other non sense they make. In addition to that, they slander the people who carry out the obligation of Jihad and take this staying back and mockery to the people of Jihad as their Deen through which they gain closeness to Allah. And protection is sought from Allah.

And the Prophet (sallallahu alayhi wasallam) said:

من مات ولم يغزو ولم يحدث به نفسه مات على شعبة من نفاق

Meaning: “Whoever dies without having fought or without even having talked to himself about fighting (without intending), then he has died upon a branch of hypocrisy.”

Sahih Muslim

So the scholars said that those who have left the Jihad have resembled the hypocrites and those who resemble a people are from them.

But contrary to the hypocrites, Allah describes the truthful believers as people who wage Jihad in His cause:

لَٰكِنِ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ جَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ ۚ وَأُولَٰئِكَ لَهُمُ الْخَيْرَاتُ ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

Meaning: “But the Messenger and those who believed with him fought with their wealth and their lives. Those will have [all that is] good, and it is those who are the successful.”

 

6) Safety from Hell fire, entering Paradise and that Allah may select martyrs. Allah said:

وَيَتَّخِذَ مِنكُمْ شُهَدَاءَ

Meaning: “And so that Allah may take from amongst you martyrs”

And:

أَمْ حَسِبْتُمْ أَن تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنكُمْ وَيَعْلَمَ الصَّابِرِينَ

Meaning: “Or do you think that you will enter Paradise while Allah has not yet made evident those of you who fight in His cause and made evident those who are steadfast?”

 

And Jihad is the shortest path to Paradise as Jihad after Iman in Allah is enough for the entering to Paradise. Allah said:

يَا أَيُّهَا الَّذِينَ آمَنُوا هَلْ أَدُلُّكُمْ عَلَىٰ تِجَارَةٍ تُنجِيكُم مِّنْ عَذَابٍ أَلِيمٍ * تُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَأَنفُسِكُمْ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ * يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَيُدْخِلْكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ

Meaning: “O you who have believed, shall I guide you to a transaction that will save you from a painful punishment? [It is that] you believe in Allah and His Messenger and do Jihad in the cause of Allah with your wealth and your lives. That is best for you, if you should know. He will forgive for you your sins and admit you to gardens beneath which rivers flow and pleasant dwellings in gardens of perpetual residence. That is the great attainment.”

 

And there is the story of the man who embraced Islam, fought and was killed without praying a single prayer. And the Prophet sallallahu alayhi wasallam said about him:

عَمِلَ قليلا وَأُجِرَ كثيرا

Meaning: “He did a few actions, but was rewarded greatly”

Sahih al-Bukhari

And Bukhari brought this Hadith under the chapter: “عمل صالح قبل القتال”Meaning: “Righteous actions before fighting” [4]

وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم

 

Note: The original of this document was published by Bilad Al Sham Media on 09 September 2013 under the title “Jihad Ge Silsilaa.”

 

 

————————————

[1] Jihad is Fard Kifaya and the actions which are Fard Ayn are more important than the Jihad. But the Jihad is more important than most of the actions which are Mandub (non obligatory but preferred actions) or Fard Kifaya.

But when Jihad becomes Fard Ayn, nothing precedes it except Iman in Allah.

[2] The order to fight is against all the disbelievers. But the people of the book are mentioned specifically because the Jizya is taken only from them according to one opinion. So the people of the book are to be fought until they enter Islam or pay the Jizya. The other disbelievers are to be fought until they enter Islam and no Jizya is accepted from them according to this opinion. But there are scholars who disagree and accept Jizya from any disbeliever.  Wallahu Aulam. The disagreement is about the Jizya. The command to fight all the disbelievers is clear.

The Magoos are treated the same as the people of the book in this matter.

[3] So dear brother, be careful from the ones who say that the Jihad is not in need of men and it needs the spending of the wealth only and that if they had known that the Jihad required men, they would have followed and given fatwa for it. They say this and all the while the Mujahidun are making clear that they are in need of men in addition to wealth. But these people would pretend deaf to their statements.

[4] Here the point is not that one can leave the prayers and occupy himself with Jihad as the one who leaves the prayer is a Kafir and there are three conditions for the acceptance of any action. They are 1) Iman 2) Sincerity in doing the action 3) Following the Sunnah in doing the action. The one who leaves prayer has left the first condition and his Jihad is invalid.

The man in the Hadith did not abandon prayer but rather he entered Islam and fought right after that and was killed. So know from this Hadith the invalidity of those contemporaries who have said that the Ummah should concern itself with rectifying it’s self and desires before Jihad, and that we should occupy ourselves with seeking knowledge and purifying the selves and leave Jihad for now. We understand that no action is correct except with knowledge. But for knowledge, there are levels. There is in that that which is obligatory to gain and that which is preferred.

The Life of the Maldivian Martyrdom Bomber Abu Turab rahimahullah

Bismillah

abu turab bio

The Life of the Maldivian martyrdom bomber, Abu Turab rahimahullah

Author: Abu Ayyub al-Maaldifi

 

DOWNLOAD DIRECTLY FOR BETTER VIEWING The life of the Maldivian Martyrdom Bomber Abu Turab

 

This is a concise and a humble biography of Abu Turab rahimahullah who had sacrificed his wealth and soul in the path of Allah.  He taught men what it means to truly sacrifice fee sabeelillah. From the days of ignorance, when he came into the hidhayai of the Deen, he shredded off the materialism he lived upon. For he was a professional white collar worker who went into simple humble jobs just so that he can put food upon the table of his house hold from a Halal income.

According to Umm Turab he slept little after a hard day of labor for she would find him praying salatul Tahajjud in the dead of night. Their life story began with imprisonment and torture by the government and it came to a new trial when their youngest daughter contradicted cancer. Umm Turab said that people use to say cruel words at them asking why do they waste their money to save someone who is destined to die. Only Allah surely knows the time for someone to leave this Dunya. Her husband gave a deaf ear to this taunting and worked tirelessly to save money for the medication and food for family.

He used to stand in long queue just to get a number to show her to the doctor. Alhamdhulillahi the first treatment worked for their daughter which eased the pain that she was suffering through to some extent. Umm Turab said she only felt the great sacrifices her husband had made in his absence during the first time she undertook the work that her husband did just for their daughter alone. She never knew how much of work he did as he never once complained to her. Subhaanallah.

He was a loving husband, a father and a grandfather. If there was a man who was searching for an excuse to sit at home he could have found one with an extremely sick daughter on hand without any one but Allah for his family to depend upon. But yet he joined the caravan of Jihad after working tirelessly to get to the land of Jihad.

Umm Turab told him to go forth and find his means to gain the forgiveness of Allah subhanahu wata alaa and let her find her means to Jannah in sha Allah and not to worry about her. He left his family and the little miskeen boy that they took care of for the past four years under the Rahmah of Allah subhanahu wata alaa. There is a great lesson for the men of understanding to learn from him for he showed extreme patience during the time of departure. He never once complained about the money he had to spend on this path or about the survival of his family.

During the last days on the soil of his mother land he lived as a fugitive escaping the cruel claws of the Police. Sincerity to Allah subhanahu wata alaa paved his road to join the ranks of Mujahideen. Alhamdulillahi. He showed eagerness to learn what he was taught in training. He passed through them with flying colors like a youth. He was not a man to sit on the sideways. He asked for himself to be sent to the Ribat and battlefield as soon as he completed the training.

In the dead cold of night of Bilad Ash Sham when he made wudu this frail skinny man shivered greatly but he continued to strive and woke up for Qiyamul Layl continuously before most of the brothers got up for prayer. Once his youngest daughter, pointed to a mobile saying my father’s mobile, remembering him with affection. This was one of the few amounts of wealth he possessed when he was in this land and he sold it off to buy a weapon to defend the Deen of Allah. People of Bilad Ash Sham described him as a man belonging to the Akhirah and they loved him for the sake of Allah. Whenever they say his name tears welled up in their eyes as they loved him like their own flesh and blood. He lived upto his name Turab meaning soil. For he willingly and humbly let his body be shredded into pieces into the soil for the sake of Allah terrifying the Kuffar onto the knees creating destruction and disaster and opening the gateways for the Muslims to enter to wage war for the sake of Allah. He may be nothing but dirt and soil to the eyes of the blamers but he is a beacon of light to the Muslims of the land of Sham. May Allah accept of his good deeds and forgive him and all the Muslims. The night of his passing away Umm Turab al-Maldifi saw a dream. Abu Turab looking extremely beautiful  and glowing came to her calling her to wake up for salatul Tahajjad. When she woke up it was 2.30am and it was time for tahajjad under the glowing stars of Maldives.

May Allah accept him as a shaheed and may Allah grant an acceptable martyrdom to all the sincere Mujahideen around the world and accept of their good deeds and forgive their short comings and errors. May Allah accept this humble effort in writing the biography of this humble servant and award it’s effort only in Jannah and forgive any errors and exaggerations that I may have written. Whatever good in it is from Allah and whatever bad is from shaitan and my own mistakes. May Allah subhanahu watta alaa grant victory to this Muslim Ummah. Ameen Thuma Ameen.

 

Abu Ayyub al-Maaldifi

15/06/2014

First Chapter: Forty Hadith about the virtues of Martyrdom

forty 1

 

Bismillah

This is the translation of the first chapter of a book of Sheikh Abu Yahya al Libi rahimahullah entitled “The forty Hadith about the virtues of Martyrdom”

The necessity of sincerity in all of one’s actions

The first Hadith:

عن أمير المؤمنين عمر بن الخطاب رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: ((إنما الأعمال بالنيات وإنما لكل امرئ ما نوى فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله ومن كانت هجرته لدنيا يصيبها أو امرأة ينكحها فهجرته إلى ما هاجر إليه)) رواه البخاري ومسلم

Meaning: On the authority of Amir al-Mu’minin Umar bin al-Khattab radiallahu anh who said: I heard the Prophet sallallahu alayhi wasallam saying: “Verily actions are but by intentions. Every person will get only what he intended. Hence whoever’s Hijra (migration) was for the sake of Allah and His Messenger, then his Hijra will be considered for the sake of Allah and His Messenger. Whoever’s Hijra was for the sake of the world or a women to marry, then his Hijra will be considered to be for the sake of what he emigrated.” Narrated by al-Bukhari and Muslim

Some benefits from the Hadith:

1)      That the actions of the heart – from them is sincerity – are the fundamental origin (Asl) and the outward actions follow them.

2)      The consideration of the Muslim to rectify his innerself should be more of a priority to him than rectifying his outward actions.

Al-Allamat ibn al-Haaj al-Maaliki combined the above two notions in his words: “The fundamental origin (Asl) through which acts of worship branch out in its variety is al-Ikhlas (sincerity) and that is something that is not possible to attain except through the heart. Upon this, the outward actions are subsidiary to the innerself. Hence if the innerself was rectified, the outward is rectified well. If a flaw enters the innerself, then it enters the outward more so. For this reason, it is upon the believer that he prioritizes the salvation of his innerself and its uprightness giving it his all as the origin (Asl) of uprightness stem from it.”

3)      The quantity of reward for actions depends upon the intention of the doer and his purpose in its strength or weakness, presence or absence.

4)      The Shar’i (legislated) actions which benefit the doer are the actions which combine between the rightness of the innerself and uprightness of the outward. The innerself is made right by making sincere the intention and the outward is made upright by the correctness of the actions.

5)      The reward of a person is increased for having numerous intentions for the same action. Hence the one who is fighting for the sake of Allah can combine various intentions in his Jihad for example; complying with the command of Allah and raising his word, aiding the oppressed, freeing the prisoners, safeguarding the possessions of the Muslims, enraging the disbelievers and likewise other intentions which come under this worship. Hence intending all of them will increase the reward of the doer.

6)      The necessity of making sincere one’s intention is all of the actions.

To sum it all up, the magnitude of this Hadith is well known and it is impossible for any chapter of knowledge to be independent from this Hadith. And indeed the scholars have written lengthy explanations and clarifications about this Hadith and Allah knows best.