JOIN THE CARAVAN
Imam Abdullah Azzam
1. When the enemy
enters the land of the Muslims, jihad becomes individually obligatory
(fard `ayn), according to all the jurists, mufassirin and muhaddithin.
2. When jihad becomes
fard `ayn, there is no difference between it and salah and fasting,
according to the three Imams, Abu Hanifah, Malik and al-Shafi`i.
As for the Hanbalis, they give priority to salah.
al-Salik li-Aqrab al-Masalik fi madhhab al-Imam Malik"
("The Sufficiency of the Traveller on the Best Path in
the School of Imam Malik"), the following is reported:
"Jihad in the
Path of Allah, to raise the word of Allah, is fard kifayah once
a year, so that if some perform it, the obligation falls from
the rest. It becomes fard `ayn, like salah and fasting, if the
legitimate Muslim Imam declares it so, or if there is an attack
by the enemy on an area of people."
a book of the Hanafi school, reports:
"If the sufficiency
(to defeat the enemy) is not reached except by everybody participating,
then at such a time it (jihad) becomes fard `ayn, like salah."
And in "Hashiyah
Ibn `Abidin", another authoritative Hanafi text, we find,
is) fard `ayn if the enemy has attacked part of the Islamic
homeland. It thus becomes an obligation like salah and fasting
which cannot be abandoned."
3. When jihad becomes
fard `ayn, no permission of parents is required, just as parents'
permission is not required to perform the dawn salah, or to
4. There is no difference
between one who abandons jihad without excuse when it is fard
`ayn, and one who eats without excuse during the day in Ramadan.
5. Donating money
does not exempt a person from bodily jihad, no matter how great
the amount of money given. Nor is the obligation of jihad, which
is hanging over the person's neck, lifted from him; just as
it is not correct to give money to the poor for missed fasts
or prayers without making them up.
6. Jihad is the obligation
of a lifetime, just like salah and fasting. As it is not permissible
to fast one year in Ramadan and eat in the following Ramadan,
or to pray one day and abandon salah another day, similarly
one cannot perform jihad one year and abandon it for some years
if he is capable of continuing.
7. Jihad is currently
fard `ayn - individually obligatory, in person and by wealth,
in every place that the Disbelievers have occupied. It remains
fard `ayn continuously until every piece of land that was once
Islamic is regained.
8. The word "jihad",
when mentioned on its own, only means combat with weapons, as
was mentioned by Ibn Rushd, and upon this the four Imams have
9. The implication
of "fi sabilillah" (in the Path of Allah) is jihad,
as Ibn Hajar has said.
10. The saying, "We
have returned from the lesser jihad (battle) to the greater
jihad (jihad of the soul)" which people quote on the basis
that it is a hadith, is in fact a false, fabricated hadith which
has no basis. It is only a saying of Ibrahim Ibn Abi `Abalah,
one of the Successors, and it contradicts textual evidence and
11. Jihad is the
zenith of Islam, and proceeds in stages. Before it comes hijrah,
then preparation (organisation), then ribat, then combat. Hijrah
is necessary for jihad, for it has been reported in the authentic
hadith reported by Imam Ahmad on the marfu' authority of Junadah,
that "hijrah will not cease as long as jihad continues."
Ribat refers to living on the Muslims' front-line to protect
the Muslims. It is a necessity of combat, because battles do
not occur every day. A person may perform ribat for a long time
and only participate in one or two battles during this time.
12. Jihad today is
individually obligatory (fard `ayn), by self and wealth, on
every Muslim, and the Islamic community remains sinful until
the last piece of Islamic land is freed from the hands of the
Disbelievers, nor are any absolved from the sin other than the
13. Jihad in the
time of the Messenger of Allah (may Allah bless him and grant
him peace) was of different varieties. The Battle of Badr was
recommended (mustahabb). On the other hand, the battles of The
Trench and Tabuk were fard `ayn upon every Muslim. The entire
community was summoned forth, in the case of Tabuk because of
the fact that the Disbelievers attacked Madinah, the Land of
Islam. The Battle of Khaybar (in the year 7 A.H.) was communally
obligatory (fard kifayah), and the Messenger of Allah only permitted
those who had witnessed Hudaybiyah (6 A. H.) to participate
14. Jihad in the
days of the Companions and Successors was mostly fard kifayah,
because they were embarking on new conquests.
15. Today jihad in
person is all fard `ayn.
16. Allah has not
excused anybody to abandon jihad other than the ill, the cripple
and the blind, as well as children who have not yet reached
puberty, and women who have no way of emigrating and performing
jihad, and those advanced in years. In fact, it is better for
even the sick person whose illness is not serious, as
well as the cripple
and the blind person, if they are able to make their way to
the training camps in order to join the Mujahideen, teach them
Qur'an, talk to them and encourage them to be brave, to do so,
just as Abdullah Ibn Umm Maktum did in Uhud.
Anybody else has
no excuse before Allah, whether he is a professional, a specialist,
an employer or a great businessman. None of these is excused
from performing jihad personally or permitted to merely contribute
17. Jihad is a collective
act of worship, and every group must have a leader. Obedience
to the leader is a necessity in jihad, and thus a person must
condition himself to invariably obey the leader, as has been
reported in the hadith,
"You must hear
and obey, whether it is easy or difficult for you, in things
which are pleasant for you as well as those which are inconvenient
and difficult for you."
NOTES FOR THOSE COMING FOR JIHAD
1. The jihad of ordinary
people is different from the jihad of Islamic propagators. The
propagators are always few, and as a rule they are the prime
of the Ummah. They alone cannot continue a prolonged jihad,
nor are they capable of confronting nations, and so the Ummah
must participate with them. Any people will have many faults,
so let not anybody think that an entire people is outstanding,
bearing the mark of elite angels.
2. The Afghan people
are like any other people in that there is ignorance and shortcomings
among them, so let not anybody think that he will find an entire
people without any deficiencies.
However, the difference
between the Afghan people and others is that the Afghans have
refused disgrace in their religion, and have purchased their
dignity with seas of blood and mountains of corpses and lost
limbs. Other nations have submitted to colonization and disbelief
from the first day.
3. The Afghan nation
is illiterate, and has been reared only on the Hanafi school
of thought. No other school of jurisprudence has co-existed
with the Hanafi school in Afghanistan, and thus many of them
think that anything, which contradicts the Hanafi school, is
not part of Islam. The absence of other juristic schools in
Afghanistan has led to partisanship and prejudice in favor of
the Hanafi school in the hearts of the Afghan people.
who wishes to perform jihad with the Afghans should respect
the Hanafi school.
4. The Afghans are
a faithful people who recognize manhood, chivalry and pride,
and do not appreciate trickery or hypocrisy. When they love
a person, they will give their life and soul for him, and if
they dislike him they will not show it at all. A person should
desist from certain actions of the prayer when he first mingles
with them, in order to give himself a valuable chance of reaching
their hearts so that he will be able to instruct and educate
them and thus improve their worldly and religious conditions.
Imam Ahmad and Ibn Taymiyyah have given verdicts to this effect.
5. You should certainly
know that the path of jihad is long and arduous, and that it
is not easy for most people to continue the journey, even if
they were very eager at the start. Desires and effusive feelings
for jihad must definitely take root in the soul to enable it
to bear hardships, and to rear it upon difficulties and adversities.
Many youth came here zealous, but then their zeal steadily diminished,
until they began disputing the very ordinance of jihad.
6. Allah has undertaken
to support the Mujahideen, so whoever goes forth in His path,
Allah will guide him, strengthen his determination, fortify
his heart and make his feet firm.
"There are three
whom Allah must help: the mujahid in the path of Allah, the
reporter (of a message) who wishes to discharge his responsibility,
and the one seeking marriage in order to guard his modesty."
7. Whoever wishes
to come to Afghanistan should call one of the following telephone
numbers in Peshawar:
So, when you reach
Peshawar, call one of these numbers, and ask the person who
answers the call to come to where you are. Then, somebody will
come to you and take care of you.
As for the mailing
address, it is:
P.O. Box 977
Oh Allah! You are
free from all defect. Praise be to You. I bear witness that
there is none worthy of worship other than You, I seek Your
forgiveness and turn to you in repentance.
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