Archive for the ‘At-Tibyan Publications’ Category

“Sincerity is intending Allah, Taala, Alone without any partners with Him in worship through disavowal from everything besides Allah, and purifying the purpose and the intention from every worldly object. So sincerity is purifying the intention and the actions from the impurities of Shirk.” (Jihad and the Effects of Intention Upon It)

Jihad and the Effects of the Intention Upon It

At-Tibyan Publications produced a manual which provides thirty-nine ways in which a Muslim can participate in jihad against the infidel.

39 ways to serve and participate in Jihad

The Legality of martyrdom operations, and proof that they are not “killing oneself”
by Shiekh Abu Qatadah (May Allah hasten his release)

The Book of – A Muslim Killing himself is forbidden

From the ways in which Allah puts His believing servants to trial is that He inflicts them with hardship, and the befalling of hardship on the Believers is for two reasons:

Firstly- Trial and tribulations, As Allah, the Almighty, says

{وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ ﴿١٥٥﴾ الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ ﴿١٥٦﴾}

And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient, (155) Who, when a misfortune befalls them, say: Surely we are Allah’s and to Him we shall surely return. (156) (Surah alBaqarah 155-156)

Secondly- As an atonement for the sins of the Believer and to raise his status as was narrated by Imam Tirmidhi from the hadith of Abu Hurairah, in an authentic narration – that the Prophet (peace be upon him said) “Calamities will continue to befall believing men and women in themselves, their children and their wealth, until they meet Allaah with no burden of sin.” (1)

So, if hardship befalls a Believer then he should be patient, and not hasten himself to Allah (i.e. suicide) in order to escape the hardship out of despondency and impatience, and if he hastens himself to Allah in order to escape the hardship then he is a defiant sinner, and it reveals the shallowness of faith and weakness in belief as the Prophet (peace be upon him) said “A man was inflicted with wounds and he committed suicide, and so Allah said: My slave has caused death on himself hurriedly, so I forbid Paradise for him.” (2)

The Prophet, peace be upon him, has also been repeatedly reported as encouraging people not to kill themselves as an escape or despondency from life and from these Ahadith is one narrated by Bukhari from the hadith of Abu Hurairah, who said that Prophet (peace be upon him) said “He who commits suicide by throttling shall keep on throttling himself in the Hell Fire (forever) and he who commits suicide by stabbing himself shall keep on stabbing himself in the Hell-Fire”

And it has been confirmed of the Prophet that he did not pray at the funeral of those who committed suicide. Narrated by Imam Abu Daud in his Sunan (3). And the majority of the scholars understood from the hadith of avoiding the funeral prayer of the one who committed suicide, was in order to make people avoid doing it, as was said by Ibrahim bin Rahwiyah (4), and Khatabi reported from most of the Fuqahaa that he is to be prayed upon, and that is the right thing to do in the matter 5 and Muslim narrated in his Sahih that the Prophet (peace be upon him) prayed a good prayer for those who committed suicide 6 and this shows that the one who commits suicide is entered into Masheeah – if it is willed, he will be forgiven, and if it is willed he will be punished.

Then it has been revealed that the evil it is forbidding is lack of patience and despondency, and desiring death faster in order to get rid of the pain and the problems of life, and this appears clearly in the stopping of a Believer from desiring death due to a calamity that has befallen him, “No one of you should wish for death because of some harm that has befallen him, but if he must do that then let him say: ‘O Allaah, keep me alive so long as life is good for me, and cause me to die when death is good for me.’” And this is different from a Muslim wanting martyrdom and wanting to be killed by the hand of a Kafir.

Section- Legality of throwing one self into destruction for Legal (Shari’) reasons

From what the scholars in the books of fiqh have summarised, on the legality of plunging of a man into the rows of the Kuffar, even if he is sure to be destroyed, if in it is the benefit of the Muslims:

1- Muhammed ibn Hasan Ash Shaibani – Abu Hanifa’s companion – said, in the book of Sear Al Kabeer: “ If one person attacks 1000 polythesists, there is nothing wrong with it, if he hopes to be spared or means vexing the enemy. So if his intention is to encourage the Muslims over them, so that they do as he did, then it is legal, for in it is the benefit of the Muslims on some issues. And if he means to terrorise the enemy, and to teach them the firmness of the Muslims in religion then too it is legal. And if in it is the benefit of the Muslims and he sacrificed himself to glorify the religion of Allah, and to humiliate disbelief then that is the honorable station that has been praised by Allah concerning the Believers in His saying “Indeed, Allah has purchased from the believers their lives”… to the other verses of praise with which Allah has praised His slaves who exert themselves (7)

2- Ibn Al Khuwaiz Miqdad – one of the scholars of Maliki – said: “And as for the person who attacks 100, or a unit of the army, or a group of thieves and fighters and Khawarij, then there are two conditions: if he knew and is probable that he will kill those he attacks and get saved, then its better, and similarly if he knew and was probable that he will get killed, but will vex greatly or have an effect that will benefit the Muslims then it is permissible too (8)”

3- Ibn Hajar Al Asqalani said: “As for the matter of one person attacking a larger number of enemy, then the consensus is that if it is to show his courage and he hopes to terrify the enemy with that, and encourage the Muslims against them, or similar correct intentions then it is good, and when it is only rashness then it is not allowed, especially if it causes weakness in the Muslims” (9)

4- Ibn At Taymiyyah, may Allah have mercy on him said: the four scholars have declared permissible, the plunging in to the rows of the polytheists, even if he is probable that they will kill him, if that was beneficial for the Muslims (10)

As for the proofs that the scholars gave in argument of the legality of throwing oneself into death for legal reasons, then they are many, and we will mention some of them:

1- Muslim narrated in his Sahih (11) on the authority of Abu Bakr bin Musa, he said, “I heard Abu Hurairah in the presence of the enemy, saying “the Prophet (peace be upon him) said: “the gates of Paradise are under the shade of swords” a heavily built man then stood up and said “O Abu Musa, you heard the Messenger of Allah, say this?”. He said ‘Yes’, then the man returned to his comrades and said “I give my salaam to you”, and then he broke his sheath and walked with his sword into the enemy and attacked until he was killed”.

2- Muslim narrated in his Sahih (12) from the Hadith of Anas ibn Malik, and he mentioned in it the story of Badr, and said: “The polytheists (now) advanced (towards us), and the Messenger of Allah (may peace be upon him) said. Get up to enter Paradise which is equal in width to the heavens and the earth. ‘Umair b. al- Humam al-Ansari said: Messenger of Allah, is Paradise equal in extent to the heavens and the earth? He said: Yes. ‘Umair said: My goodness! The Messenger of Allah (may peace be upon him) asked him: What prompted you to utter these words (i. e. my goodness!)? He said: Messenger of Allah, nothing but the desire that I be among its residents. He said: Thou art (surely) among its residents. He took out dates from his bag and began to eat them. Then he said: If I were to live until I have eaten all these dates of mine, it would be a long life. (The narrator said): He threw away all the dates he had with him. Then he fought the enemies until he was killed”

And many other Hadith other than it…

Section- the reality of the modern martyrdom operations

The martyrdom operations- Suicide- these days have several understandings and ways, and from them are-

1- The Mujahid carries explosives and does salam and throws himself in a place where there are many enemies, and he is sure of dying, but he dies by the hand of the enemy and not with his own weapon or explosives that he carries, and this condition is same as what was talked by the scholars in the second section.

2- The Mujahid blows himself up or his car in the middle of the enemy to cause vexation, and this condition though it was not present in the earlier times due to the absence of its tools, but it happens in the current times. It is similar with the previous picture in two matters and different in one

It is similar with the second picture in:

Being sure of death of the Mujahid, or most probable, and that is by the fact that both of them strive with their selves, being sure, or almost sure, of not coming back.

And also is similar that its aims are similar to those proposed by the righteous predecessors in the legality of the second picture, and that is to cause either vexation in the enemy or strengthening the selves of their companions (13)

And it is different from the second picture and is similar to the picture of killing oneself that is forbidden, is that the Mujahid is not killed by the hand of the enemy instead is killed by his own hand, or the material with which he will kill his enemies or opponents, so it is similar to the picture of killing oneself in this door.

So do we join it with the second praised picture or the picture of killing oneself that is forbidden?

If we know that the reason for forbidding killing oneself is impatience and dissatisfaction, and it is a situation that shows little belief, and weakness in faith, and non reliance, not just because of killing by ones own hands, we would know that joining it with the second picture (killing oneself) is quite far-fetched, and does not match with it, and the reason for this fairness : is that if this person gives another person a weapon and asks him to kill him with it, or asks someone else to put poison in his food, or a gun to shoot him with, he would still be considered as killing himself, with no difference in anything had he killed himself with his own hands, so the matter is not returned to the apparent picture instead it returns to the intention as its owner wanted.

And what clears this matter is the story of the boy in the case of the people of Ukhdood, for the boy said to the King “You will not be able to kill me until you do as I order you” so he asked: and what is that. He said : you gather the people on one mount, and crucify me to a branch, then take an arrow from my pack, and put the arrow in the bow, and say “In the name of Allah, the Lord of the boy” and then shoot it, for if you say that then you will kill me, so he gathered the people on one mount, and crucified him to a branch, then he took an arrow from his pack, and put the arrow in the bow, and said “IN the name of Allah, the Lord of the boy” and shot him, and the arrow landed in his chest and he put his hand on his chest at the place of the arrow, and died, so the people said : we have believed in the Lord of the boy” (14)

So look at this boy, how he directed the unbeliever to kill him, instead he told him of the only way he could kill him, and his reason for that was the good will of the manifestation of belief and its popularity, so joining this picture with the second picture – the praised and incited one – is more rightful and correct, than joining it with the forbidden picture of killing oneself. And this is not of our legislation to be argued with, instead it has been argued with by the predecessors of Islam without denial (15)

And then it is also said that it is well known that the Muslims killing of other Muslims is from the greatest of sins and crimes than killing oneself, for the person who violates others rights and oppresses him is greater in sin than the one who transgresses himself, as Ibn Hajr said in the explanation of the saying of Bukhari (Door of what has come in Killing oneself) He said : Bukhari intended to follow the topic of killing of oneself with the killing of others with precedence, because if the one who kills himself is someone who is not used to transgress himself, he is promised very severely so better than to transgress others is killing oneself (16)

And from what has been declared permissible by the consensus of the scholars is the killing of a Muslim, his Muslim brother while he is inviolable, killing him in case of shielding.

And the picture of the situation is: if the unbelievers shield themselves with the prisoners of Muslims, then is it permissible to kill the shield – the Muslim prisoners – so that the unbelievers are not victorious over the Muslims.

The majority of the people of knowledge have said: it is legal to kill the shield due to the presence of the religious motive, and the consequent benefit, and that is causing vexation in the enemy and not leaving the opportunity of defeating them, and bringing victory to the Muslims, and that is a picture in which it is permissible for a person to kill himself if these aims are fulfilled

A picture of praised martyrdom operations

1- Qurtubi said : I heard that the army of Muslims, when it met the Persians, the horses of the Muslims fled fearing the elephants. One of them (the Muslims) made an elephant out of clay and made his horse familiar with it, the next day, his horse did not run from the elephant, so he attacked the elephant that was leading. He was told ‘It will certainly kill you’. He said, ‘No grief, that I die and the Muslims win’ (17)

2- Bayhaqi narrated in his Sunan, that Iqrimah bin Abi Jahl got off his horse on the day of Yarmuq, Khaild told him “Don’t do it, for your death will be severe on the Muslims” He replied “Leave me O Khalid, for you had with the Prophet of Allah (peace be upon him) a history, and I and my father were from the severest of people on the Prophet(peace be upon him)” then he went forth until he was killed (18)

Guidance is from Allah
Ansar Publications, Edition 91
Thursday 6 Zhul Qadah 1415H

This is a really good resource. It provides the Islamic basis for jihadi attacks in which the Muslim dies such as on 9/11.

Mayrtdom operations


“And military training is from the requisites of Jihād, and it has the same goals as it. And the Muslim Brother is susceptible to injury or martyrdom while in training, so what is obligatory upon him is to make his intention sincere, and for his goal from the training to be Jihād so the Word of Allāh will be the Highest, so that full rewards will be recorded for him, In Shā’ Allāh. As the reward promised for the Mujāhidīn is all contingent upon the condition of the action being “In the Path of Allāh.”

So he must not train or perform Jihād with the aim that he be mentioned and for his stance to be seen, then it be said about him that he is courageous. Nor with the aim that he return to his country then stand in the place of glory, so that it be said about him “The courageous Mujāhid who surpassed his peers.” As the Messenger of Allāh, صلى الله عليه وسلم, said, “Verily, the first person who will be judged upon on the Day of Resurrection is a man who was martyred. So he is brought, then He verifies to him His virtues, so he recognizes them. He says, ‘Then what did you do with them?’ He says, ‘I fought in You (i.e. Your Cause) until I was martyred.’ He says, ‘You lied. Rather you fought so that it would be said ‘(He is) fearless’ and it was said’, then it is ordered in his regard, so he is dragged upon his face until he is placed in the Fire.” 1

And the Muslim must not train or perform Jihād with the aim of reaching a financial benefit or leadership and surpassing someone besides him. Because he might be killed before he attains anything from that, so he will have lost the Dunyā and the Hereafter, and that is the Evident Loss. 2 And the Messenger of Allāh, صلى الله عليه وسلم, has said, “Two hungry wolves sent into sheep are not more corrupting to them than the greed of a person for wealth and honour is to his religion.” 3 And its meaning is that greed for wealth and honour, and it is leadership, corrupts the Religion more severely than the corruption of two hungry wolves to a stable of sheep. So what is left of it after this?”

Jihad and the Effects Of Intention Upon It

At-Tibyan Publications

When the Jihad is for the Sake of America
By the Shaykh Nasir al-Fahd (may Allah hasten his release)

Translated by: At-Tibyan Publications

In the Name of Allah, the Most Beneficent, the Most Merciful

All Praise is for Allah, and may Peace and Blessings be upon the Messenger of Allah.

As for what follows:

So, we have heard recently the news of the Jihad and the increase in armed resistance against the Crusaders in the Lands of the Two Rivers (al-‘Iraq), and following that, we came to know of the stance of the country known as Saudi Arabia regarding this resistance and its criminalizing any support for it.

And in this document, I do not wish to provide the evidences for the legislation of this Jihad and assisting it, as this is a whole other issue. Rather, I want to expose the hypocrisy of this state by giving a quick comparison between its stance regarding the previous Afghan Jihad against the Russians, and the present Jihad in ‘Iraq and Afghanistan  against the Americans.


The Russians came with a massive military campaign, during which they targeted the lands of the Afghans (only), and installed a government that was subservient to them. Whereas, the Americans came with a massive military campaign in which they targeted the lands of the Afghans as well as the land of ‘Iraq, and installed in them those who are subservient to them, and the Saudi government did not recognize the government of the Russians in Afghanistan, but it recognized the governments of America in Afghanistan and ‘Iraq.


The Saudi government encouraged the Afghan Mujahidin and supported them materially and morally, while it painted the Mujahidin in ‘Iraq as criminals and warned against supporting them. Rather, it made support of them to be a crime even if this support consisted simply of Qunoot and supplication for them!


The Saudi government let the Mashayikh and the scholars to support the Afghan Jihad and to issue fatawa in its favor, while it has now outlawed any fatwa regarding the Jihad in ‘Iraq. Rather, it has made the scholars issue verdicts that outlaw and forbid any participation in it.


The Saudi government assisted the youth in going to the Jihad in Afghanistan, and lightened their (financial) burden of going by over 75%, while it outlawed going to the Jihad in ‘Iraq, and whoever did this and fell into their clutches, then his destination would be the depths of prison!


The Saudi government hosted the leadership of the Jihad in Afghanistan and allowed them to give lectures in their land, while it joined the Crusaders in hunting down the leadership of the Jihad in ‘Iraq.

And the overall conclusion that can be drawn from this quick comparison is that when the Jihad in Afghanistan was against the enemies of America, and served the interests of America, it was considered, according to the Saudi government, to be Jihad for the Sake of Allah, and it was allowed for the Mashayikh to issue rulings regarding it, and material and moral support of it. And whoever participated in it from the youth was presented with that which would facilitate his going there, and he was referred to as a ‘Mujahid’!

And when the Jihad now in Afghanistan and ‘Iraq is against America and against the interests of America, it is ‘terrorism’  and ‘extremism’ and its people are hunted and killed. And whoever supports them with a fatwa or with wealth is imprisoned -let alone those who support them with men – and it is not allowed for the scholars to issue fatawa regarding it. Rather, it is the opposite: they are to issue verdicts forbidding anyone from going to ‘Iraq and that the actions that take place there are ‘terrorist’ acts, not Jihad.

So, the issue is very clear, and it is: that this (Saudi) state does not know of Jihad or anything else for the sake of Allah. Rather, it only knows Jihad for the sake of America. So what the Crusaders allow, it (the Saudi government) allows and supports; and what the Crusaders don’t allow, then they don’t allow either.  And Allah is Controlling of His Affairs, even if the disbelievers hate that.

(Sidenote: So, its support of the Afghan Mujahidin in the past was because of that serving American interests in the region, just as in the 1980s (during the Reagan administration), the Saudi state supported the Contra rebels in Nicaragua – as the American president himself embarrassed them by exposing this – because the revolution there served the interests of America. Otherwise, both sides of that conflict were disbelievers, the region is empty of resources and there was no interest for the Muslims in that war. Rather, it was Jihad for the sake of America!!)

The Causes of the Ummah’s Defeat – PART 2
Posted by tibyan at 01:51 Wednesday, 2 September 2009

The Causes of the Ummah’s Defeat – PART 2
Dr. Rāghib As-Sirjānī
At-Tibyān Publications

The fourth disease from the disease of the Islāmic Ummah – and it is a very, very dangerous disease – is the abandonment of Jihād, my brothers…

As a natural result of the immersion in the Dunyā and the luxury that exceeds the limit, the Muslims have abandoned Jihād, and they satisfied themselves with marching at the tails of other nations. And the Muslims have accepted what their enemies have called As-Salām (peace), when it is clearly Istislām (submission). The Muslims during the time of the Tattār did not understand, just as many of the Muslims in our time now do not understand, that the fundamental way to return the plundered rights of the Ummah is Jihād, and though peace may be the correct solution in certain circumstances, it cannot be the suggested choice if the rights of the Muslims have been looted, and if their blood is spilled, and if they are expelled from their lands, and if their Religion, their opinion, and their standing are mocked. The Muslims do not understand that peace comes only with the return of all their rights, and it is not made except when we are high and honored, and it cannot be unless we possess the sufficient deterrent power so that we may respond to the enemy if he violates the peace agreement. In any other case, the peace is not really peace, rather it is submission, and this is what is not accepted in our Sharī’ah.

The Muslims have to understand very well that the word “Jihād” is not a shameful matter for us to be shy of or to hide from. It is not a vile word that must be erased from the school curriculums, or from the media, and from the pages of the newspapers and books, and from the Friday sermons, and from the lessons, and other than this. Not at all, my brothers! Al-Jihād is a very great word. Al-Jihād is the camel hump (the peak) of Islām. Al-Jihād is the highest thing in Islām, whether the enemies of the Ummah – any enemies of the Ummah, whether from outside of it or from its sons – like it or not. The word “Al-Jihād” in its various forms came in the Qur’ān over 30 times. The word “Al-Qitāl,” meaning the Ummah’s fighting against its enemies, this word appears over 90 times in the Book of Allāh ‘Azza Wa Jall. The word “An-Nasr” (victory) appears over 140 times. To where will we run from these words? To where will we run from these Āyāt?

To where will we run from the Statement of Allāh, Azza Wa Jall,

يَا أَيُّهَا النَّبِيُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ
O Prophet! Incite the believers to fight [1]

To where will we run from His Statement,

يَا أَيُّهَا الَّذِينَ آمَنُواْ قَاتِلُواْ الَّذِينَ يَلُونَكُم مِّنَ الْكُفَّارِ وَلْيَجِدُواْ فِيكُمْ غِلْظَةً وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِينَ
O you who believe! Fight those of the disbelievers who are close to you, and let them find harshness in you [2]

When will the harshness appear if all the Muslim countries are occupied, and we are still searching for peace?

To where will we run from from the Statement of Allāh, Ta’ālā

قَاتِلُواْ الْمُشْرِكِينَ كَآفَّةً كَمَا يُقَاتِلُونَكُمْ كَآفَّةً
Fight against the polytheists collectively, as they fight against you collectively [3]

My brothers and sisters, how can an Ummah who desires to protect itself and to defend its honor and its sanctities leave Jihād and fighting? In what customs, or in what laws, or in what religion, is a nation who is occupied in the East and the West encouraged to not talk about Jihād and fighting and war and preparation? In what law is this present?? My brothers, I believe that this disease, the disease of abandoning Jihād, and abandoning talking about it, and abandoning preparation for it, is from the greatest diseases of the Ummah. And there has never ever been in our history any upliftment except with it, with Jihād in the Path of Allāh. And there is a lesson for us in history.

The fifth disease : also a dangerous disease, the neglect of monetary preparation for wars.

We saw how the Tattār worked hard in preparing everything they could for victory, whether it be soldiers or weapons or the preparation of roads or the placement of lines of action or giving attention to alliances and the psychological war, or the preparation of alternative plans… It was truly a unique preparation, and review the lesson, “The Preparation for the Invasion of Iraq.” And on the other side, the Muslims were living in another valley. The Islāmic armies were neglected, and their level declined. No ruler cared to modernize his weapons or train his armies. The proper planning was not put in place. There was no meticulous intelligence-gathering. The Muslims were very, very lax in their preparation. Their priorities were set in a humiliating way. While millions were being spent on palaces and marble and gardens and parties, nothing was spent on the countries’ military and educational and economic preparations. While the examples of those who excelled in the educational, military, and management fields lessened in number, there increased the appearance of the male and female singers, and the male and female dancers, and the male and female athletes, and the heedless males and the heedless females. Subhān Allāh. Is this an Ummah that is preparing itself for the emancipation of its lands? Subhān Allāh. An Ummah with such a preparation must be defeated. My brothers, without preparation, the Muslim Ummah will not rise up. Placing our trust in Allāh ‘Azza Wa Jall does not mean that we become lax in taking the necessary steps. And our seeking to prepare does not mean that we become lax in our reliance on our Lord, Subhānahu Wa Ta’ālā. The two must go together. We should expend our utmost effort in the financial preparation of our Ummah, and we should truthfully turn to Allāh ‘Azza Wa Jall and ask Him to grant us victory over our enemies and that He makes it easy for these means to produce their results. So that is a very dangerous disease and it continues to be present, and review the statistics on the educational and economic and military and political state of the Ummah so that you can see the extent of the calamity in which the Ummah is living.

The sixth disease: The Muslims’ need for an example to follow

The upbringing of an exemplary person, as me mentioned many times before, is thousands of times higher than the upbringing of books and sermons. Soldiers feel a huge sense of estrangement and they completely lose enthusiasm if they lose an example to look up to. A thousand sermons inciting to Jihād if the soldiers find that their leader is the first one to hide during calamities. A thousand sermons on bearing difficult circumstances and being satisfied with little and having Zuhd in the Dunyā, and enduring the economic hardships will avail nothing if the people find their leader living luxuriously in palaces, spending millions on his relaxation and his happiness and his luxury and his noisy parties. A thousand sermons on praiseworthy manners will not produce anything within the Ummah if the one who is supposed to be followed doesn’t pray to begin with, and doesn’t fast, and doesn’t adhere to the cleanliness of hand and tongue and heart and conscience. How can a people be attached to its religion and to the Legislation of its Lord, when they rarely here the name “Allāh” spoken by their leader or their professor or their upbringer.

How can the people fix their state while the examples that appear for them are immoral examples, completely far from the path of righteousness?

The commander who is not a living example to his people in Jihād and morals and patience and Zuhd and justice should not expect that his people protect him during hard times or that they would stand with him in the times of calamity.

The seventh disease, a very, very dangerous disease: alliance with the enemies of the Ummah…


Minutes 19:15-26.16 from the lecture “Baghdād, Between Two Falls” by Dr. Rāghib As-Sirjānī; which is part 12 of 12 from the series “The Story of the Tattār, From the Beginning Until ‘Ayn Jālūt”


The Causes of the Ummah’s Defeat – PART 1
Posted by tibyan at 01:50 Wednesday, 2 September 2009

The Causes of the Ummah’s Defeat – PART 1
Dr. Rāghib As-Sirjānī
At-Tibyān Publications

We have heard in the last lesson, and in the previous lessons generally, we heard the causes for victory in the days of [Sayf Ad-Dīn] Qutuz, may Allāh have Mercy upon him. And they are the same causes for victory in all the battles of the Muslims. beginning from the days of the Messenger, صلى الله عليه و سلم، and continuing with all of the Muslims’ victories, and until our time today. Indeed, until the Day of Resurrection. And this is because the causes for victory are from the Divine Sunan, and the Divine Sunan do not change and are not exchanged. He, Ta’ālā, Said,

وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
And you will not find any change in the Sunnah of Allāh [1]

And the one who examines the causes of victory will see clearly that the Islāmic Ummah in the time of its defeat and weakness had greatly abandoned these causes. And it was tried with many dangerous illnesses, which are, simply, the opposite of the causes for victory that we mentioned in the previous lesson. Let’s flip the causes for victory and present the diseases the Ummah is suffering from now, and then [see] how we can free ourselves from these diseases.

The first disease : The absence of clarity about the Islāmic identity.

And the fundamental, sublime Islāmic rule that became clear to us after ‘Ayn Jālūt is that if you give victory to Allāh, Allāh will give victory to you. And the Victory of Allāh comes by implementing His Sharī’ah and rallying around one single Islāmic banner. And the banner must be Islāmic, with complete clarity. Islāmic. Not racial or tribal or nationalistic.

As for distance from the Manhaj of Allāh ‘Azza Wa Jall, and accepting the Eastern and Western substitution, and turning away from the Book of Allāh ‘Azza Wa Jall and the Sunnah of His noble Messenger, صلى الله عليه و سلم, then this is the root of the calamities and the location of the disease. And the Muslims did not change the situation of the Tattār until there appeared the one who called out with the beautiful, deep call, “Wā Islāmāh,” as we clarified before [when talking about] the causes of victory at ‘Ayn Jālūt. No matter how much any commander tries to incite his people with something other than Islām, he will never be successful, and his nation will never be successful.

Allāh, ‘Azza Wa Jall, refused to give us victory except if we bind ourselves to Him on the outside and the inside. Our outside is Muslim and our inside is Muslim. Our politics is Muslim. Or economics is Muslim. Our media is Muslim. Our judiciary is Muslim. Our army is Muslim. Like this, with clarity. Without concealment or dread or fear or apprehension.

My brothers and sisters, there is nothing for us to be ashamed of. Rather, the one who frees himself from the religion is the one who should be ashamed. Subhān Allāh, look at our present reality. Those who speak about the religion must be very careful, and every word is counted against them, and they must say the words with precision so the words do not have other [unintended] meanings. And as for those who speak about corruption and pornography, then as they wish. No restriction or condition. The music videos, and the shameless programs, and the dirty advertisements, without a watcher or a reckoner. How can a nation that lost its identity to this degree be victorious? How can a nation be victorious where the scholar feels ashamed to say the word of Truth, and the evil one does not feel ashamed to openly proclaim his evil and shamelessness? There must be a pause, O muslims. The loss of the Islāmic identity is the first and primary disease that enabled the enemies of the Ummah to overtake our lands.

OK, what is the second disease?

The second disease is: Division between the Muslims, the opposite of unity amongst the Muslims.

As the disputes, my brother, were present between all different Muslim provinces in the days of the Tattār, and as Jalāl Ad-Dīn [ibn Khawarizm-Shah] was causing mischief in the lands of the Muslims, while the armies of the Tattār were a few steps away from them, likewise we see differences and disputes creeping between all almost all the Muslim countries. Think, and you will not find two Islāmic lands neighboring one another except that you will find they are disputing over borders, or are differing about [another] issue. The Muslims have become completely busy with themselves. They left the occupying armies to carouse in the territories of the Islāmic world, and they made their preoccupation throwing words and sermons, and sometimes rocks and weapons, back and forth with their Muslim brothers. Subhān Allāh.

And there is no doubt that disputes between the Muslims is a companion of failure. As our Lord clearly Said in His book:

وَلاَ تَنَازَعُواْ فَتَفْشَلُواْ وَتَذْهَبَ رِيحُكُمْ وَاصْبِرُواْ إِنَّ اللّهَ مَعَ الصَّابِرِينَ
And do not dispute (with one another) lest you lose courage and your strength depart, and be patient. Surely, Allāh is with the patient ones [2]

So this is a one of the dangerous diseases that we definitely see with our eyes, and explains for us the ability of the Americans and others to [overpower] the Muslim lands.

The third disease: Luxury and attachment to the Dunyā:

The Dunyā became very large in the eyes of the Muslims in the days of the Tattār, and likewise in our time. There are whole generations of the Muslims who do not live except for their Dunyā, though this Dunyā is despised and lowly. Every individual lives for himself. Every individual lives to gather wealth, and to beautify and make his living nicer and to enjoy the different types of luxuries and food, drink, transportation, and housing, and to enjoy the different types of singing and the different new forms of music. And so on. The Muslims drowned in their Dunyā. Many of the youth, my brothers, memorize from the shameless songs more than what he memorizes of the Qur’ān. Many of the youth know in detail the lives of the male and female “artists,” the living and the dead of them, and know, with certainty, the life story of every athlete in our country or other countries, and do not know anything about the life stories of the heroes and scholars and commanders of the Muslims. Rather, they do not know anything on the life stories of the companions of the Messenger of Allāh. Rather they might not know anything about the life story of the Messenger of Allāh himself! Subhān Allāh. Is this not a disease that requires treatment?

Luxury, my brothers, is from the clear causes of destruction. Allāh, ‘Azza Wa Jall, says in His Book:

وَإِذَا أَرَدْنَا أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُواْ فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيراً
And when We decide to destroy a town (population), We (first) send a definite order (to obey Allāh and be righteous) to those among them who are given the good things of this life. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction. [3]

The extravagance in the Muslim countries today has reached to the level of the regular Muslims, it even reached to the poor. Can you imagine? To the poor. A man might not find his day’s sustenance, but will not be able to give up cigarettes. Subhān Allāh. It may be that he cannot find what will support himself and his children, but he will sit for hours at the cafes and cafeterias and coffee shops, and so on. He might not be able to educate his children, but he is avid and keen on obtaining a video [player] or a satellite dish.

And the ideological extravagance. Subhān Allāh. And what will make you know what is ideological extravagance? Very, very dangerous. It preoccupies the minds of many of those who consider themselves to be cultured with things that do not nourish or avail from hunger at all. Philosophical ideas, secular schools, materialistic notions, statements and insights from people who amount to nothing on the scale of Truth.

Should this be the case for an Ummah that is suffering from a crisis? Should this be the case for an Ummah that is occupied in more than one of its lands? Should this be the case for an Ummah that is backwards in most of the fields of life? The military, political, economic and educational fields, as well as the moral field? This can never be right. But this is the reality that we see with our eyes. Yes, it is a painful reality, but we do not wish to be like ostriches, burying our heads in the sand, and hide these realities from our eyes so that we can live in happiness. This cannot be, this is stupidity and foolishness. We cannot do this. Rather, we should confront these diseases and take a serious pause with our diseases so that we can cure them. And the state of the Muslims will not get better, and their lands will never be freed except through implementing the Sharī’ah of our Lord, and except with our conformity to our Lord’s Sunan of Victory. And this is witnessed in history, and is witnessed in the present.

The fourth disease from the disease of the Islāmic Ummah – and it is a very, very dangerous disease – is the abandonment of Jihād, my brothers…



Shaykh Husayn Ibn Mahmud from At-Tibyan Publications put together a pdf in which he contrasts Jihad At-Talab (offensive Jihad) and Jihad Ad-Daf. There are two things to keep in mind. First, Islam does believe in offensive Jihad and second, the rules for waging offensive v. defensive war are very different.

PDF: The Most Important Differences Between Offensive and Defensive Jihad