Friday, November 26, 2010


Sister - RAISE Your Head
I have been too scared to write about you, more precisely too ashamed to have abandoned you, a shame that turned into fear, my beloved sisters, but now, it can wait no more. Yes I mean you, O my oppressed sisters in the prisons and you, who are now released yet living the Hell of social taboo, in our merciless societies. Why... you have committed no sin, you have done no wrong, yet those looks of pity and lowness do not leave your pious beings.

I do not know whether to condemn our societies, or whether to console you. You, who are victims of our silence, the sacrifice on behalf of the remaining us, milestones on the road to victory. When did anyone see you do evil? When did they see you look at another man? Did not these same societies stand witness to you chastity? Did they not praise you for being one so righteous? And now after these tough times when you were taken away from yourself, when you were not allowed to be yourself, when things done to you were out of your control, when people were sleeping comfortably in their homes while your screams and cries were ringing across the prisons and police stations... why then are you looked at differently?

You should be considered an ideal... your virginity should be considered a martyr... you should be talked about as a person, who has suffered due to OUR cowardliness. You should have been honoured and raised... you should have been soothed and loved... you should have been... and what have we done to you...

Many of you don't even return to us, fearing that look, fearing to face... and if you do return you fear to show your face... when you give birth to a child, faces hang down in gloom...

What is your fault?

Is it that you were raped?

Is it that you were beaten?

Is it that your hands were tied and your clothes torn off?

Is it that these same people of our societies stood silently as you were dragged to the cars?

Is it that when you called, the world turned a deaf ear?

Yet you are not to be accepted back? They fear to marry you? Maybe even into your family? So you choose to go somewhere else, preferring to be eaten by dogs and wolves than returning to a life of disgrace...

Certainly, I remember, it was you who never left a prayer, and it was you who would observe complete Hijab, and it was your eyes that would tear before the Lord. The night was familiar with your prayer, the Fajr knew your recitation and Asr witnessed your remembrance. You would shine with the radiance of Imaan, and you would blush at the talk of Jannah, and your sobs on hearing Hell would put many in fits of crying. You urged your brothers to Jihad, you stood up for the oppressed...

Yet when you were transgressed, lips were zipped and we all saw you taken away and only prayed a while. Your hands were shackled, ours were not, your eyes were blinded, ours were not, you were surrounded by them and we were not... and yet we watched and watched and cried and then you were gone... and when you returned, the world from around you was also gone

Yet today I hold your hand and raise you, sister, stand up! Raise your head, for your Lord has said,

"But force not your maids to prostitution when they desire chastity, in order that ye may make a gain in the goods of this life. But if anyone compels them, yet, after such compulsion, is Allah, Oft-Forgiving, Most Merciful (to them)," (Surah An Noor Verse 33)

There is no shame, you have been oppressed and you stood again, you have been martyred and you stood again, raise you head high, for if the world has forsaken, the Lord of the World, forsakes not the oppressed.

Lend us today, your strength again, lend us today your Imaan again, for in our eyes you are most honorable. In our eyes you are ever more defiant, bold and courageous than the government dogs, media dogs and all the other dogs.

You are a pearl, and you will remain so, you are a light and you will remain so, you are our beloved sister and you will remain so.

Certainly, if the whole world spits at us, we will spit at the whole world, for we are the soldiers of Allah...

Do not think that cutting a tree
Will decrease the produce by any
That produce even if delayed
Will pour in hundreds and increase

Anbar Bikr

Published by
Dar Al Murabiteen Publications

Thursday, November 25, 2010

Drink the Blood

Battle of Yarmook

Both the armies confronted each other at Yarmook. The Roman General, Mahan, scornfully addressed his counterpart, Khalid bin Waleed (ra), and said:

“It looks as if poverty, nakedness and starvation has compelled you to come here. If you wish I am willing to give each of you ten dinars, expensive clothes and good food. You can take these things and leave. Next year too I can send you these things; you do not have to take the trouble to come here.”

Khalid bin Waleed (ra) was enraged at hearing these scornful and arrogant words, and answered:

Give the gift of life to Allaah by tasting the intoxicating drink of Shahaadah(martyrdom)...
"Hiya maytatun waahidah, fal takun fee sabeelillah"
The death is only once, so let it be in the Path of Allaah.

Tuesday, November 23, 2010

The Two Knocks of Iman

The Two Knocks Of Iman
Shawwal 24, 1430 A.H, October 14, 2009
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.”
“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.
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 manage 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 is 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
Submitted by a Mujahid

Openly declare the Haqq

Shaykh Abu Muhammad al-Maqdisi, hafidhullah, said:
“…You ask about which group you should join.
I advise you to aid the truth and Tawhid (pure monotheism) and its adherents, and to search for those who best fulfill this description and be patient alongside them, as Allah Said:

{“And be patient alongside those who call upon their Lord in the morning and afternoon, seeking His Face…”} [al-Kahf; 28]

You have to first know and learn the truth and Tawhid in order to know its adherents, because people are recognized in light of the truth. So, if you come to know the closest people to the call to Tawhid, hold tightly to their friendship and help them as much as you can.
Beware of blind allegiance to personalities, as this will block you off from much good.
The people of the truth that I advise you to stick with must combine these important characteristics:
they adhere to the belief of Ahl as-Sunnah wal-Jama’ah
they follow the Prophetic method in calling to Tawhid and disassociating themselves from shirk

they do this openly, just as Prophet Ibrahim and his followers did
they do not have blind allegiance except to textual evidence
they do their part in aiding and giving victory to the Religion
they are not hurt by those who oppose them or betray them, as in the description of the Ta’ifah al-Mansurah (the Victorious Group – may Allah make us from it)…

Join the Caravan

Join the Caravan

Abdullah Azzam was a mujahideen in Afghanistan during the Soviet occupation. He fought and served as a propaganda coordinator for the Islamist movement there. He was greatly admired, and until Bin Laden pulled off the raids on Washington and New York may have been the most important and famous mujahideen in the Islamist movement. He was assassinated by the "enemies of Islam" in Peshawar, Pakistan.A note on one of the titles: "Join the Caravan" doesn't mean join the caravan of muslims resisting the Soviet oppressor, it means join the caravan of mujahideen going to heaven after they have been killed. It is an invitation to martyrdom - nothing less than an invitaiton to death via warfare.

Praise be to Allah, Lord of the Worlds, and blessings and peace be upon the noblest of all the Messengers. This is a small treatise that I wrote for those who are pining for Jihad and who hope for martyrdom in its way. The book is in two parts:
Part 1: Reasons for JihadPart 2: O' Islam!
I have concluded with a synopsis and observations. We hope that Allah will bring benefit by it, and will reform us and reform others by means of us, for surely He is the Hearer, the Near and the Answerer of Prayers. I intend the book as a reply to many letters that I receive asking for advice about coming to Afghanistan.
So come to Gardens of Eden, for they areYour original abode and therein are camping grounds;But we are captives of the enemy, so can we thenReturn to our home countries and surrender?
The Slave in Need of Allah,Abdullah Azzam
17 Shalban 1407 AH(15 April 1987 CE)

Praise be to Allah Alone, and blessings and peace be on Muhammad (SAWS) after whom there is no prophet.It did not pass through my mind while I was writing this treatise that it might bring about such a great revolution, so that our numbers would increase close to tenfold. Nor did it cross my mind that there are latent capabilities lying beneath the heaps of practices which are lethal to perception and intuition. These aptitudes have the ability to respond to the true call bursting forth from the depths of hearts wounded by the condition of the Muslims. We have become conscious, in the course of our profound experiment in Afghanistan over a time-span of seven years, that this Ummah is prolific and that it has not become barren of outstanding eras nor of the supply of men.
We have seen that the land of Islam is still fertile; giving its produce at all times by its Lord's leave, whenever the plantations find a person of insight to serve as a trustworthy administrator. This Ummah only lacks exemplars to lead the journey sincerely, who are well acquainted with mobilising an exploration, and who give priority to the conimissionings of leadership.
In proportion to the determined ones comes determination, And in proportion to noble people come noble deeds. In the eye of the little ones, the small misfortune appears tremendous,And diminished in the eye of the mighty are great distresses.
We have already seen lofty examples of new blossoms which Allah has steered until they ripened in the kiln of the battlefield, and matured by its heat. We found most of these people to be from among those of modest upbringing, good-heart and healthy character. We have seen that much education, with the accompanying suppression of good deeds, brings about a cold heart, a slackened determination and a greed for life which argues, unfeelingly and feebly, against evidence by way of barren disputation. The wise instructor should look down upon hysteria, recklessness, faltering from seeing evil, losing aim due to anger over the women who have been raped, and feelings of jealous torment on seeing such profound events; all this is haste.
It is possible for Islam to obtain many benefits from the school of the Afghan Jihad. It is also possible for loftier models, people with mature abilities and wiser, more mindftil propagators to come to the Land of Jihad. Thousands of such people could bring about a tremendous revolution in the reality of Afghanistan, and in the inhabited regions thereafter. Those thousands may change history.
We do not deny that a large number of arrivals, with simple thinking, shallow Islamic juristic knowledge drawn from diverse founts and different pedagogic schools, and disparity in levels of age and knowledge, has brought about a kind of convulsion in education. It has cast a great burden upon our shoulders. But what could we possibly do when so few mature people are coming, and thejoumey has incapacitated some of the sincere people of insight?
We have tried to face the problem in its actual proportion, and to call anybody who cares to listen to it while bearing witness to the truth. However, none have come to us other than simple youths, who were therefore our raw material. Of course, it was necessary to work on them so that they could make their ontribution and participate with their fortune in this noble, blessed activity.
Mature propagators to Islam are still the talk of the hour in the Islamic Jihad of Afghanistan, and the subject of pressing necessity and glaring need. There are still many solutions to problems in the hands of those who are not occupying the roles they should.
Perhaps I am more conscious than others of the abundant good in this place, which is veiled from those who are absent, and the great success that so many of the arrivals have attained. The encouraging words of our Lord to the Mujahideen suffices us:

"Not equal are those believers who sit back, except for those who are disabled, and those who fight in the Way ofAllah with their possessions and their lives. Allah has preferred in grades those who fight with their possessions and their lives, over those who sit back. And to all of them has Allah promised good (Paradise). But Allah has favoured the Mujahideen over those who sit at home by a tremendous reward, by higher grades from Him, and with Forgiveness and Mercy. And Allah is Oft-Forgiving, Most Merciful" [Quran 4:9.5-96]
And also the encouraging words of the Prophet (SAWS):
"It was asked, 'Oh Messenger of Allah! Which of mankind is most excellent? He (SAWS) repIied, A believer who fights in the Path of Allah with his self and his wealth."7
"Standing for an hour in the ranks of battle in the Path of Allah is better than standing in prayer for sixty years."8
'A morning or evening spent in the Path ofallah is better than the World an all it contains. "9
"In Paradise are a hundred levels which Allah has prepared for those who fight in His Way. The distance between consecutive levels is like the distance between the heavens and the Earth."10
In any case, there are two duties which we are trying to establish: the duty of Jih,ad (fighting), and the duty of arousing the believers. If, in this way, we achieve success, it is from Allah, and should we miss it, it is because of ourselves and Satan. It suffices us that we have strived sincerely and drawn attention, with insight, to the terror of the situation. And we hope that Allah will provide us with sincerity and steadfastness and that He will accept our deeds from us, and bring us our end in martyrdom.
Abdullah Azzam1 Jumada Al-Awwal 1409 AH(9 December 1988 CE)

Saturday, November 20, 2010

Steeds of War

(60. And make ready against them all you can of power, including steeds of war to threaten the enemy of Allah and your enemy, and others besides them, whom you may not know but whom Allah does know. And whatever you shall spend in the cause of Allah shall be repaid unto you, and you shall not be treated unjustly.) Al Anfal

Allah commands Muslims to prepare for war against disbelievers, as much as possible, according to affordability and availability. Allah said,

﴿وَأَعِدُّواْ لَهُمْ مَّا اسْتَطَعْتُم﴾

(And make ready against them all you can) whatever you can muster,

﴿مِّن قُوَّةٍ وَمِن رِّبَاطِ الْخَيْلِ﴾

(of power, including steeds of war). Imam Ahmad recorded that `Uqbah bin `Amir said that he heard the Messenger of Allah saying, while standing on the Minbar;

﴿وَأَعِدُّواْ لَهُمْ مَّا اسْتَطَعْتُم مِّن قُوَّةٍ﴾

(And make ready against them all you can of power,)

«أَلَا إِنَّ الْقُوَّةَ الرَّمْيُ أَلَا إِنَّ الْقُوَّةَ الرَّمْي»

(Verily, Power is shooting! Power is shooting.)

Muslim collected this Hadith.

Imam Malik recorded that Abu Hurayrah said, "The Messenger of Allah said,

«الْخَيْلُ لِثَلَاثَةٍ، لِرَجُلٍ أَجْرٌ، وَلِرَجُلٍ سِتْرٌ، وَعَلَى رَجُلٍ وِزْرٌ، فَأَمَّا الَّذِي لَهُ أَجْرٌ، فَرَجُلٌ رَبَطَهَا فِي سَبِيلِ اللهِ فَأَطَالَ لَهَا فِي مَرْجٍ أَوْ رَوْضَةٍ، فَمَا أَصَابَتْ فِي طِيَلِهَا ذَلِكَ مِنَ الْمَرْجِ أَوِ الرَّوْضَةِ، كَانَتْ لَهُ حَسَنَاتٍ وَلَوْ أَنَّهَا قَطَعَتْ طِيَلَهَا، فَاسْتَنَّتْ شَرَفًا أَوْ شَرَفَيْنِ كَانَتْ آثَارُهَا وَأرْوَاثُهَا حَسَنَاتٍ لَهُ، وَلَوْ أَنَّهَا مَرَّتْ بِنَهَرٍ فَشَرِبَتْ مِنْهُ وَلَمْ يُرِدْ أَنْ يَسْقِيَ بِهِ، كَانَ ذَلِكَ حَسَنَاتٍ لَهُ،فَهِيَ لِذَلِكَ الرَّجُلِ أَجْرٌ، وَرَجُلٌ رَبَطَهَا تَغَنِّيًا وَتَعَفُّفًا، وَلَمْ يَنْسَ حَقَّ اللهِ فِي رِقَابِهَا وَلَا ظُهُورِهَا فَهِيَ لَهُ سِتْرٌ، وَرَجُلٌ رَبَطَهَا فَخْرًا وَرِيَاءً وَنِوَاءً، فَهِيَ عَلَى ذَلِكَ وِزْر»

(Horses are kept for one of three purposes; for some people they are a source of reward, for some others they are a means of shelter, and for some others they are a source of sin. The one for whom they are a source of reward, is he who keeps a horse for Allah's cause (Jihad) tying it with a long tether on a meadow or in a garden. The result is that whatever it eats from the area of the meadow or the garden where it is tied, will be counted as good deeds for his benefit; and if it should break its rope and jump over one or two hillocks then all its dung and its footmarks will be written as good deeds for him. If it passes by a river and drinks water from it, even though he had no intention of watering it, then he will get the reward for its drinking. Therefore, this type of horse is a source of good deeds for him. As for the man who tied his horse maintaining self - sufficiency and abstinence from begging, all the while not forgetting Allah's right concerning the neck and back of his horse, then it is a means of shelter for him. And a man who tied a horse for the sake of pride, pretense and showing enmity for Muslims, then this type of horse is a source of sins.)

When Allah's Messenger was asked about donkeys, he replied,

«مَا أَنْزَلَ اللهُ عَلَيَّ فِيهَا شَيْئًا إِلَّا هَذِهِ الْآيَةَ الْجَامِعَةَ الْفَاذَّة»

(Nothing has been revealed to me from Allah about them except these unique, comprehensive Ayat:

﴿فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ - وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ ﴾

(Then anyone who does an atom's weight of good, shall see it. And anyone who does an atom's weight of evil, shall see it.)) ﴿99:7-8﴾''

Al-Bukhari and Muslim collected this Hadith, this is the wording of Al-Bukhari. Imam Ahmad recorded that `Abdullah bin Mas`ud said that the Prophet said,

«الْخَيْلُ ثَلَاثَةٌ: فَفَرَسٌ لِلرَّحْمَنِ، وَفَرَسٌ لِلشَّيْطَانِ، وَفَرَسٌ لِلْإِنْسَانِ، فَأَمَّا فَرَسُ الرَّحْمَنِ فَالَّذِي يُرْبَطُ فِي سَبِيلِ اللهِ، فَعَلَفُهُ وَرَوْثُهُ وَبَوْلُهُ وَذَكَرَ مَا شَاءَ اللهُ وَأَمَّا فَرَسُ الشَّيْطَانِ، فَالَّذِي يُقَامَرُ أَوُ يُرَاهَنُ عَلَيْهَا، وَأَمَّا فَرَسُ الْإِنْسَانِ، فَالْفَرَسُ يَرْبِطُهَا الْإِنْسَانُ يَلْتَمِسُ بَطْنَهَا، فَهِيَ لَهُ سِتْرٌ مِنَ الْفَقْر»

(There are three reasons why horses are kept: A horse that is kept for Ar-Rahman (the Most Beneficent), a horse kept for Shaytan and a horse kept for the man. As for the horse kept for Ar-Rahman, it is the horse that is being kept for the cause of Allah (for Jihad), and as such, its food, dung and urine, etc., (he made mention of many things). As for the horse that is for Shaytan, it is one that is being used for gambling. As for the horse that is for man, it is the horse that one tethers, seeking its benefit. For him, this horse will be a shield against poverty.) oAl-Bukhari recorded that `Urwah bin Abi Al-Ja`d Al-Bariqi said that the Messenger of Allah said,

«الْخَيْلُ مَعْقُودٌ فِي نَوَاصِيهَا الْخَيْرُ إِلَى يَوْمِ الْقِيَامَةِ، الْأَجْرُ وَالْمَغْنَم»

(Good will remain in the forelocks of horses until the Day of Resurrection, (that is) reward, and the spoils of war.)

Allah said next,


(to threaten), or to strike fear,

﴿بِهِ عَدْوَّ اللَّهِ وَعَدُوَّكُمْ﴾

(the enemy of Allah and your enemy), the disbelievers,

﴿وَءَاخَرِينَ مِن دُونِهِمْ﴾

(and others besides them), such as Bani Qurayzah, according to Mujahid, or persians, according to As-Suddi.

Muqatil bin Hayyan and `Abdur-Rahman bin Zayd bin Aslam said that this Ayah refers to hypocrites, as supported by Allah's statement,

﴿وَمِمَّنْ حَوْلَكُم مِّنَ الاٌّعْرَابِ مُنَـفِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُواْ عَلَى النَّفَاقِ لاَ تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ﴾

(And among the bedouins around you, some are hypocrites, and so are some among the people of Al-Madinah who persist in hypocrisy; you know them not, We know them.)﴿9:101﴾.

Allah said next,

﴿وَمَا تُنفِقُواْ مِن شَىْءٍ فِى سَبِيلِ اللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ﴾

(And whatever you shall spend in the cause of Allah shall be repaid to you, and you shall not be treated unjustly.)

Allah says, whatever you spend on Jihad will be repaid to you in full.

We also mentioned Allah's statement,

﴿مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّاْئَةُ حَبَّةٍ وَاللَّهُ يُضَـعِفُ لِمَن يَشَآءُ وَاللَّهُ وَسِعٌ عَلِيمٌ ﴾

(The parable of those who spend their wealth in the way of Allah, is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower.) ﴿2:261﴾

Constitution of Medina

In the name of God the Compassionate, the Merciful.
(1) This is a document from Muhammad the prophet (governing the relations) between the believers and Muslims of Quraysh and Yathrib, and those who followed them and joined them and labored with them.

(2) They are one community (umma) to the exclusion of all men.

(3) The Quraysh emigrants according to their present custom shall pay the bloodwit within their number and shall redeem their prisoners with the kindness and justice common among believers.
(4-8) The B. ‘Auf according to their present custom shall pay the bloodwit they paid in heatheism; every section shall redeem its prisoners with the kindness and justice common among believers. The B. Sa ida, the B. ‘l-Harith, and the B. Jusham, and the B. al-Najjar likewise.
(9-11) The B. ‘Amr b. ‘Auf, the B. al-Nabit and the B. al-‘Aus likewise.
(12)(a) Believers shall not leave anyone destitute among them by not paying his redemption money or bloodwit in kindness.
(12)(b) A believer shall not take as an ally the freedman of another Muslim against him.
(13) The God-fearing believers shall be against the rebellious or him who seeks to spread injustice, or sin or animosity, or corruption between believers; the hand of every man shall be against him even if he be a son of one of them.
(14) A believer shall not slay a believer for the sake of an unbeliever, nor shall he aid an unbeliever against a believer.
(15) God’s protection is one, the least of them may give protection to a stranger on their behalf. Believers are friends one to the other to the exclusion of outsiders.
(16) To the Jew who follows us belong help and equality. He shall not be wronged nor shall his enemies be aided.
(17) The peace of the believers is indivisible. No separate peace shall be made when believers are fighting in the way of God. Conditions must be fair and equitable to all.
(18) In every foray a rider must take another behind him.
(19) The believers must avenge the blood of one another shed in the way of God.
(20)(a) The God-fearing believers enjoy the best and most upright guidance.
(20)(b) No polytheist shall take the property of person of Quraysh under his protection nor shall he intervene against a believer.
(21) Whoever is convicted of killing a believer without good reason shall be subject to retaliation unless the next of kin is satisfied (with blood-money), and the believers shall be against him as one man, and they are bound to take action against him.
(22) It shall not be lawful to a believer who holds by what is in this document and believes in God and the last day to help an evil-doer or to shelter him. The curse of God and His anger on the day of resurrection will be upon him if he does, and neither repentance nor ransom will be received from him.
(23) Whenever you differ about a matter it must be referred to God and to Muhammad.
(24) The Jews shall contribute to the cost of war so long as they are fighting alongside the believers.
(25) The Jews of the B. ‘Auf are one community with the believers (the Jews have their religion and the Muslims have theirs), their freedmen and their persons except those who behave unjustly and sinfully, for they hurt but themselves and their families.
(26-35) The same applies to the Jews of the B. al-Najjar, B. al-Harith, B. Sai ida, B. Jusham, B. al-Aus, B. Tha'laba, and the Jafna, a clan of the Tha‘laba and the B. al-Shutayba. Loyalty is a protection against treachery. The freedmen of Tha ‘laba are as themselves. The close friends of the Jews are as themselves.
(36) None of them shall go out to war save the permission of Muhammad, but he shall not be prevented from taking revenge for a wound. He who slays a man without warning slays himself and his household, unless it be one who has wronged him, for God will accept that.
(37) The Jews must bear their expenses and the Muslims their expenses. Each must help the other against anyone who attacks the people of this document. They must seek mutual advice and consultation, and loyalty is a protection against treachery. A man is not liable for his ally’s misdeeds. The wronged must be helped.
(38) The Jews must pay with the believers so long as war lasts.
(39) Yathrib shall be a sanctuary for the people of this document.
(40) A stranger under protection shall be as his host doing no harm and committing no crime.
(41) A woman shall only be given protection with the consent of her family.
(42) If any dispute or controversy likely to cause trouble should arise it must be referred to God and to Muhammad the apostle of God. God accepts what is nearest to piety and goodness in this document.
(43) Quraysh and their helpers shall not be given protection.
(44) The contracting parties are bound to help one another against any attack on Yathrib.
(45)(a) If they are called to make peace and maintain it they must do so; and if they make a similar demand on the Muslims it must be carried out except in the case of a holy war.
(45)(b) Every one shall have his portion from the side to which he belongs.
(46) The Jews of al-Aus, their freedmen and themselves have the same standing with the people of this document in purely loyalty from the people of this document. Loyalty is a protection against treachery. He who acquires ought acquires it for himself. God approves of this document.
(47) This deed will not protect the unjust and the sinner. The man who goes forth to fight and the man who stays at home in the city is safe unless he has been unjust and sinned. God is the protector of the good and God-fearing man and Muhammad is the apostle of God.

If you stick a knife in my back

"If you stick a knife in my back nine inches and pull it out six inches, that's not progress. If you pull it all the way out, that's not progress. The progress comes from healing the wound that the blow made. They haven't even begun to pull the knife out. They won't even admit the knife is there."

Words Of Malik el-Shabaz (Malcolm X) - May ALLAAH Accept His Struggle