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http://www.buzzle. <http://www.buzzle.com/editorials/6-10-2006-98788.asp> com/editorials/6-10-2006-98788.asp Is The Media Commending Islamic Terrorists? Is the media's perception of Islamic jihad correct? In the news today, we are unceasingly provided with heinous images of Muslim groups fighting for jihad, and waging war in the name of Allah. The people of the media are quick to title these terrorists "extremists", "radicals", "fundamentalists", or even "fanatics". Their intentions in applying these labels is so we the public, will conceive the terrorists as portraying an erroneous view of Islam. This way there will be a clear distinction between them and the "moderate" Muslims. The media take assiduous precaution not to use terms as "devout" or "very religious". That would in fact assuage our thoughts and paint a different picture. In which we might then see the terrorists in a whole new light, changing our perspective. Though, do these terms really insult or demean the terrorists? Are these Muslims even angered or bothered by these labels? Or does it give them great pride to be defined in such a way, which proves they are true adherent disciples of the Islamic faith? First it is essential to be cognizant and clarify the definition of these titles: Extremist - (n.) One who advocates or resorts to measures beyond the norm. Radical - (n.) One who advocates fundamental or revolutionary changes in current practices, conditions, or institutions. Fundamentalist - (n.) A usually religious individual or point of view characterized by a returning to fundamental principles, by rigid adherence to those principles, and often by intolerance of other views and opposition to secularism. Fanatic - (n.) a person with a very strong interest in something. Devout - (adj.) sincere, honest, dedicated. Moderate - (adj.) not excessive or extreme, mild or calm, temperate, opposed to radical or extreme views or measures, especially in politics or religion. So far these words alone in and of their meaning, do not necessarily tie in with terrorism. To continue, what is the Islamic stance on how a Muslim should carry them self? Does Islam justify the egregious acts carried out by the Islamic terrorists? To answer these questions validly, one must begin by consulting Islam's highest book of authority, the Qur'an. Muslims believe the Qur'an is the supreme word of Allah (God), which he revealed to Islam's highest prophet Mohammed. They are to live according to, (by his ordinance); his law as stated therein. If as a Muslim you are to follow the word of Allah, and Islamic terrorists adamantly believe they are accomplishing the will of Allah. Does that imply or should we understand, that Allah in the Qur'an; speaks with terroristic tendencies? Would then the real insult be to call a Muslim merely moderate? The following are verses (ayahs) from the Qur'an, with their lawful Islamic explanations (tafsirs), for us to examine. They are first identified by chapter (surah) number, then verse number. Qur'an 2:2 - This is the book; in it is guidance, sure, without doubt, to those who fear Allah; Tafsir al-Jalalayn - That, meaning, this, Book, which Muhammad (s) recites, in it there is no doubt, no uncertainty, that it is from God (the negation [lâ rayba fîhi] is the predicate of dhâlika; the use of the demonstrative here is intended to glorify [the Book]). A guidance (hudâ is a second predicate, meaning that it [the Book] 'guides'), for the God-fearing, namely, those that tend towards piety by adhering to commands and avoiding things prohibited, thereby guarding themselves from the Fire; Qur'an 2:5 - They are on (true guidance), from their Lord, and it is these who will prosper. Tafsir al-Jalalayn - Those, as described in the way mentioned, are upon guidance from their Lord, those are the ones that will prosper, that is, who will succeed in entering Paradise and be saved from the Fire. Qur'an 3:19 - The religion before Allah is Islam (submission to His Will): nor did the people of the Book dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of Allah, Allah is swift in calling to account. Tafsir al-Jalalayn - Lo!, the religion with God, pleasing [to Him], is submission [to the One God], (al-islâm), that is to say, the Divine Law with which the messengers were sent, founded upon the affirmation of God's Oneness (a variant reading [for inna, 'lo!'] has anna, 'that', as an inclusive substitution for annahu to the end [of that verse, sc. shahida Llâhu anna l-dîna 'inda Llâhi l-islâm, 'God bears witness that religion with God is Islâm]). Those who were given the Scripture, the Jews and the Christians, differed, in religion, some affirming God's Oneness, others rejecting it, only after the knowledge, of Oneness, came to them through transgression, on the part of the disbelievers, among themselves. And whoever disbelieves in God's signs, God is swift at reckoning, that is, at requiting him. Qur'an 4:135 - O ye who believe! stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do. Tafsir al-Jalalayn - O you who believe, be upright in justice; witnesses, of the truth, for God, even though it, the witnessing, be against yourselves, so be witness against them [your selves] by affirming the truth and not concealing it; or, against, parents and kinsmen, whether the person, witnessed against, be rich or poor; God is closer to the two, than you and He has better knowledge of what is good for them. So do not follow any whim, in your testimonies by being partial to the rich one, seeking his pleasure, or [by being partial] to the poor one out of compassion for him, lest you swerve, so that you do not incline away from the truth, for if you twist (a variant reading [for talwûw] has talû) [if] you distort your testimony, or refrain, from giving it, surely God is ever aware of what you do, and will requite you accordingly. Qur'an 7:158 - Say: "O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He that giveth both life and death. So believe in Allah and His Messenger, the unlettered Prophet, who believed in Allah and His Words: follow him that (so) ye may be guided." Tafsir al-Jalalayn - Say - addressing the Prophet (s) here: 'O mankind, I am the Messenger of God to you all, [the Messenger] of Him to Whom belongs the kingdom of the heavens and of the earth. There is no god but Him. He gives life and makes to die. Believe, then, in God and His Messenger, the uninstructed Prophet, who believes in God and His words - the Qur'ân - and follow him, so that you might be guided, led aright. Qur'an 10:109 - Follow thou the inspiration sent unto thee, and be patient and constant, till Allah do decide; for He is the Best to decide. Tafsir al-Jalalayn - And follow what is revealed to you, from your Lord, and endure [patiently], the Call and their hurting [you], until God give judgement, concerning them, by giving His command, and He is the Best of Judges, the fairest of them: he [the Prophet] endured patiently until God judged that the idolaters be fought and that the People of the Scripture pay the jizya-tax. Qur'an 11:1 - Alif Lam Ra. (This is) a Book, with verses basic or fundamental (of established meaning) - further explained in detail - from One Who is Wise and Well-Acquainted (with all things). Tafsir al-Jalalayn - Alif lâm râ': God knows best what He means by these [letters]; this is, a Book whose verses have been set clear, through marvellous arrangement and wonderful meanings, and then detailed, expounded, through rulings, stories and admonitions, from One Wise, Informed, that is, [from] God. Qur'an 13:37 - Thus have We revealed it to be a judgment of authority in Arabic. Wert thou to follow their (vain) desires after the knowledge which hath reached thee, then wouldst thou find neither protector nor defender against Allah. Tafsir al-Jalalayn - And so, just like that [manner of] revelation, We have revealed it, that is, the Qur'ân, as a [decisive] judgement in Arabic, in the language of the Arabs, for you to judge thereby between people. And if you should follow their whims, that is, [those of] the disbelievers, in that to which they summon you of their creed, hypothetically [speaking], after what has come to you of knowledge, of God's Oneness, you shall have no protector, to assist you, against God (mina'Llâhi min: the [second] min is extra) and no defender, to ward off His chastisement. Qur'an 39:2 - Verily it is We Who have revealed the Book to thee in Truth: so serve Allah, offering Him sincere devotion. Tafsir al-Jalalayn - Indeed We have revealed to you, O Muhammad (s), the Book with the truth (bi'l-haqqi is semantically connected to anzalnâ, 'We have revealed'); so worship God, devoting your religion purely to Him, [pure] of any idolatry, in other words, affirming His Oneness. Qur'an 39:11 - Say: "Verily, I am commanded to serve Allah with sincere devotion; Tafsir al-Jalalayn - Say: 'Indeed I have been commanded to worship God devoting [my] religion purely to Him, [pure] of any idolatry, Qur'an 39:18 - Those who listen to the Word, and follow the best (meaning) in it: those are the ones whom Allah has guided, and those are the ones endued with understanding. Tafsir al-Jalalayn - who listen to the words [of God] and follow the best [sense] of it, which is that which contains [the means to] righteousness for them. Those, they are the ones whom God has guided; and those, they are the people of pith, the possessors of intellect. Qur'an 39:23 - Allah has revealed (from time to time) the most beautiful Message in the form of a Book, consistent with itself, (yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah's praises. Such is the guidance of Allah: He guides therewith whom He pleases, but such as Allah leaves to stray, can have none to guide. Tafsir al-Jalalayn - God has revealed the best of discourses, a Book (kitâban, substitutes for ahsana, 'the best') namely, a Qur'ân, consimilar, in other words, some of its parts are similar to others in terms of [their] arrangement and otherwise, in coupled phrases - [a Book] in which the Promise [of reward] is coupled with the Threat [of punishment], together with other such [couplings] - whereat quiver, at the mention of whose Threat shiver, the skins of those who fear their Lord; then their skins and their hearts soften to, they are reassured by, the remembrance of God, that is, at the mention of His Promise. That, Book, is God's guidance, by which He guides whomever He wishes, of His servants; and whomever God leads astray, for him there is no guide. Qur'an 42:15 - Now then, for that (reason), call (them to the Faith), and stand steadfast as thou art commanded, nor follow thou their vain desires; but say: "I believe in the Book which Allah has sent down; and I am commanded to judge justly between you. Allah is our Lord and your Lord: for us (is the responsibility for) our deeds, and for you for your deeds, there is no contention between us and you. Allah will bring us together, and to Him is (our) final goal." Tafsir al-Jalalayn - So to that then, [to that] affirmation of [God's] Oneness, summon, O Muhammad (s), people, and be upright, in [summoning them to] this, just as you have been commanded, and do not follow them in their desires, to abandon it. And say: 'I believe in whatever Book God has revealed. And I have been commanded to be just between you, in passing judgement. God is our Lord and your Lord. Our deeds concern us and your deeds concern you, and so each [one of us] will be requited according to his [own] deeds. There is no argument, [no] dispute, between us and you - this was [revealed] before the command to struggle [against them]. God will bring us together, at the [time of the] Return to decide [definitively] between us, and to Him is the [final] destination', the [ultimate] return. Qur'an 2:216 - Fighting is prescribed upon you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not. Tafsir al-Jalalayn - Prescribed for you, obligatory [for you], is fighting, disbelievers, though it be hateful to you, by nature, because of the hardship involved. Yet it may happen that you hate a thing which is good for you; and it may happen that you love a thing which is bad for you: because the soul inclines towards those desires which result in its destruction and its rejection of the religious obligations that would bring about its happiness. Perhaps, then, even if you are averse to it, you will find much good in fighting, as a result of victory, booty, martyrdom or reward; while, if you were to reject fighting, even if you would like to do so, you will find much evil, because then you may be subjugated, impoverished and denied the reward; God knows, what is good for you, and you know, this, not, so strive in what He commands you. Qur'an 3:169 - Think not of those who are slain in Allah's Way as dead. Nay, they live, finding their sustenance in the Presence of their Lord; Tafsir al-Jalalayn - The following was revealed regarding martyrs: Count not those who were slain (read qutilû or quttilû) in God's way, that is, for the sake of His religion, as dead, but rather, that they are, living with their Lord, their spirits inside green birds that take wing freely wherever they wish in Paradise, as reported in a hadîth); provided for [by Him], with the fruits of Paradise. Qur'an 4:74 - Let those fight in the cause of Allah who sell the life of this world for the Hereafter, To him who fighteth in the cause of Allah - whether he is slain or gets victory - soon shall We give him a reward of great (value). Tafsir al-Jalalayn - So let them fight in the way of God, to elevate His religion, those who sell the life of this world for the Hereafter; and whoever fights in the way of God and is slain, dies a martyr, or conquers, overcomes his enemy, We shall give him a great wage, a plentiful reward. Qur'an 4:76 - Those who believe fight in the cause of Allah, and those who reject Faith fight in the cause of Evil: so fight ye against the friends of Satan: feeble indeed is the cunning of Satan. Tafsir al-Jalalayn - Those who believe fight in the way of God, and those who disbelieve fight in the way of a false deity, Satan. Fight therefore against the friends of Satan, the supporters of his religion and you will defeat them with the strength you draw from God; surely the plotting of Satan, against believers, is ever feeble, of no substance, and cannot stand up to God's plotting against the disbelievers. Qur'an 4:89 - They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): so take not friends from their ranks until they flee in the way of Allah (from what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks. Tafsir al-Jalalayn - They long, they wish, that you should disbelieve as they disbelieve, so then you, and they, would be equal, in unbelief; therefore do not take friends from among them, associating with them, even if they should [outwardly] manifest belief, until they emigrate in the way of God, a proper emigration that would confirm their belief; then, if they turn away, and remain upon their ways, take them, as captives, and slay them wherever you find them; and do not take any of them as a friend, to associate with, or as a helper, to assist you against your enemy. Qur'an 4:95 - Not equal are those Believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) hath Allah promised good: but those who strive and fight hath He distinguished above those who sit (at home) by a special reward Tafsir al-Jalalayn - The believers who sit at home, away from the struggle, other than those who have an injury, such as a chronic illness or blindness or the like (read in the nominative, ghayru ûlî l-darar, 'other than those who have an injury', as an adjectival clause; or in the accusative, ghayra ûlî l-darar, as an exceptive clause) are not the equals of those who struggle in the way of God with their possessions and their lives. God has preferred those who struggle with their possessions and their lives over the ones who sit at home, on account of some injury, by a degree, by [a degree of] merit, since both have the same intention, but the extra degree is given to those who have carried out the struggle; yet to each, of the two groups, God has promised the goodly reward, Paradise, and God has preferred those who struggle over the ones who sit at home, without any injury, with a great reward (ajran 'azîman, is substituted by [the following, darajâtin minhu]), Qur'an 4:144 - O ye who believe! take not for friends Unbelievers rather than Believers: do ye wish to offer Allah an open proof against yourselves? Tafsir al-Jalalayn - O you who believe, take not the disbelievers as friends instead of the believers: do you desire to give God over you, by your taking them as friends, a clear warrant? a manifest proof of your hypocrisy? Qur'an 9:14 - Fight them, and Allah will punish them by your hands, cover them with shame, help you (to victory) over them, heal the breasts of Believers, Tafsir al-Jalalayn - Fight them, and God will chastise them, He will have them killed, at your hands and degrade them, humiliate them through capture and subjugation, and He will give you victory against them, and He will heal the breasts of a people who believe, [removing the harm] done to them - these are the Banû Khuzâ'a. Qur'an 22:39 - To those against whom war is made, permission is given (to fight), because they are wronged; and verily, Allah is Most Powerful for their aid; Tafsir al-Jalalayn - Permission is granted to those who fight, namely, to the believers, to fight back - this was the first verse to be revealed regarding the struggle [in the way of God] (jihâd), because they have been wronged, as a result of the wrong done to them by the disbelievers. And God is truly able to help them; Qur'an 47:4 - Therefore, when ye meet the Unbelievers (in fight), smite at their necks; at length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the way of Allah, He will never let their deeds be lost. Tafsir al-Jalalayn - So when you encounter [in battle] those who disbelieve, then [attack them with] a striking of the necks (fa-darba'l-riqâbi is a verbal noun in place of the [full] verbal construction, that is to say, fa'dribû riqâbahum, 'then strike their necks'), in other words, slay them - reference is made to the 'striking of the necks' because the predominant cause of being slayed is to be struck in the neck. Then, when you have made thoroughly decimated them, bind, spare them, take them captive and bind firmly, the bonds (al-wathâq is what is used to bind [yûthaqu] a captive). Thereafter either [set them free] by grace (mannan is a verbal noun in place of the [full] verbal construction), that is to say, either show them grace by setting them free unconditionally; or by ransom, ransoming them with payment or with Muslim captives, until the war, that is to say, its participants, lay down its burdens, its heavy loads of weaponry and other things, so that either the disbelievers surrender or enter into a treaty. This [last clause] constitutes the 'purpose' of [enjoining the Muslims to] slaying and taking captive. So [shall it be] (dhâlika is the predicate of an implied subject, [such as] al-amr, 'the ordinance', in other words, 'the ordinance [of God] regarding them is as mentioned'). And had God wished, He could have [Himself] taken vengeance on them, without any fighting, but, He has commanded you to [do] it, that He may test some of you by means of others, from among them, by way of battle, so that the slain among you will end up in Paradise, while those [slain] among them [will end up] in the Fire. And those who are slain (qutilû: a variant reading has qâtalû, 'those who fight') - this verse was revealed on the day of [the battle of] Uhud, after the dead and the wounded had become numerous among the Muslims - in the way of God, He will not let their works go to waste, He will [not] render [them] void. Qur'an 61:4 - Truly Allah loves those who fight in His Cause in battle array, as if they were a solid cemented structure. Tafsir al-Jalalayn - Indeed God loves, He assists and honours, those who fight for His cause in ranks (saffan is a circumstantial qualifier, in other words [understand it as] sâffîna), as if they were a solid structure, with all of its parts compacted together, firm. Qur'an 66:9 - O Prophet! Strive hard against the Unbelievers and the Hypocrites, and be firm against them. Their abode is Hell; an evil refuge (indeed). Tafsir al-Jalalayn - O Prophet! Struggle against the disbelievers, with the sword, and the hypocrites, by the tongue and with argument, and be stern with them, in rebuke and hatred. For their abode will be Hell - and [what] an evil journey's end!, it is. The popular website Islam Q and A http://www.islam- <http://www.islam-qa.com/> qa.com/ , is a source for Muslims seeking knowledge, to pose their questions, to high ranking sheiks and Islamic scholars. The following is a question on jihad by an individual, along with the given response: Question : Is it obligatory for every Muslim to go out for jihad? Or is jihad mustahabb and not obligatory?. Answer : Praise be to Allaah. Physical jihad is the pinnacle of Islam, and some scholars regarded it as the sixth pillar of Islam. The Muslims have neglected jihad for a long time, so they deserve the punishment of Allaah, to be humiliated, belittled and defeated. That humiliation will never be lifted from them until they come back to their religion as the Prophet (peace and blessings of Allaah be upon him) said: "When you enter into the `aynah transaction, hold the tails of oxen, are content with farming, and give up jihad, Allaah will cause humiliation to prevail over you, and will not withdraw it until you return to your commitment to Islam." Narrated by Abu Dawood, 2956; classed as saheeh by al-Albaani in Saheeh Abi Dawood. [Translator's note: `Aynah transaction means to sell a product for a known price with deferred payment and then buy it back from the purchaser for a lesser price, so the purchaser will still have to pay the difference in the future] One of the strangest things to note is that we are living in a time when some of the Muslims are embarrassed to quote the verses and ahaadeeth on jihad in front of their kaafir friends. Their faces turn red because they are too shy to mention the rulings on the jizyah, slavery and killing prisoners of war. They wish that they could erase these verses and ahaadeeth from the Qur'aan and Sunnah so that they would not be criticized by this world with its backward principles despite its claims to be civilized. If they cannot erase them then they try to misinterpret them and distort their meanings so that they suit the whims and desires of their masters. I will not say so that they suit their whims and desires, for they are too weak to have their own whims and desires, and too ignorant. Rather it is the whims and desires of their masters and teachers among the missionaries and colonialists, the enemies of Islam." `Umdat al-Tafseer, 1/46. The result of that is that we hardly hear anything nowadays apart from the following phrases: world peace peaceful coexistence safe borders a new world order the calamities of war Those who proclaim the verses and ahaadeeth of jihad nowadays are subject to a number of accusations. They are called terrorists, extremists, enemies of peace and bloodthirsty, and are accused of wanting to destroy twentieth century civilization. This is the unfortunate reality in which the Muslim ummah is living nowadays. That is because we have given up supporting our religion and doing the duties that Allaah has enjoined upon us. Allaah has commanded us to support His religion and to wage jihad against His enemies. There are so many verses that enjoin jihad against the mushrikeen and fighting them until all submission is for Allaah alone; they clearly state that it is obligatory and is prescribed and is compulsory. Allaah says (interpretation of the meaning): "Jihaad holy fighting in Allaah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allaah knows but you do not know" [al-Baqarah 2:216] Rulings on jihad The scholars (may Allaah have mercy on them) have mentioned the rulings on jihad and have stated that jihad is of two types: 1 Taking the initiative in fighting This means pursuing the kaafirs in their lands and calling them to Islam and fighting them if they do not agree to submit to the rule of Islam. This kind of jihad is fard kifaayah (a communal obligation) upon the Muslims. Allaah says (interpretation of the meaning): "And fight them until there is no more Fitnah (disbelief and polytheism, i.e. worshipping others besides Allaah), and the religion (worship) will all be for Allaah Alone [in the whole of the world]. But if they cease (worshipping others besides Allaah), then certainly, Allaah is All-Seer of what they do" [al-Anfaal 8:39] "Then when the Sacred Months (the Ist, 7th, 11th, and 12th months of the Islamic calendar) have passed, then kill the Mushrikoon (see V.2:105) wherever you find them, and capture them and besiege them, and lie in wait for them in each and every ambush. But if they repent [by rejecting Shirk (polytheism) and accept Islamic Monotheism] and perform As-Salaah (Iqaamat-as-Salaah), and give Zakaah, then leave their way free. Verily, Allaah is Oft-Forgiving, Most Merciful" [al-Tawbah 9:5] "and fight against the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the Oneness of Allaah) collectively as they fight against you collectively. But know that Allaah is with those who are Al-Muttaqoon (the pious" [al-Tawbah 9:36] "March forth, whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor), and strive hard with your wealth and your lives in the Cause of Allaah. This is better for you, if you but knew" [al-Tawbah 9:41] It was narrated from Ibn `Umar that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "I have been commanded to fight the people until they bear witness that there is no god but Allaah, and that Muhammad is the Messenger of Allaah, and establish regular prayer, and pay zakaah, If they do that then their blood and wealth is safe from me, except by the laws of Islam, and their reckoning will be with Allaah." Narrated by al-Bukhaari, 24; Muslim, 29. Muslim (3533) narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: "Whoever dies without having fought or thought to himself about fighting has died following one of the branches of hypocrisy." All of these texts and many others in the Qur'aan and Sunnah mean that it is obligatory for the Muslims to wage jihad against the kuffaar and take the initiative in that. The scholars are unanimously agreed that jihad against the kuffar, and seeking them in their own lands, and calling them to Islam, and waging jihad against them if they do not accept Islam or accept paying the jizyah, is obligatory and has not been abrogated. Shaykh al-Islam (28/249) said: Everyone who hears the call of the Messenger of Allaah (peace and blessings of Allaah be upon him) to the religion of Allaah with which he was sent and does not respond to it must be fought so that there will be no fitnah and so that submission will all be for Allaah. Ibn `Atiyah said (2/43): There remains scholarly consensus that jihad is a communal obligation upon the ummah of Muhammad (peace and blessings of Allaah be upon him), and if some of the Muslims undertake this duty the rest are absolved of responsibility. 2 Jihad in self-defence. If the kuffaar attack and occupy a Muslim country, or they prepare to attack the Muslims, then it is obligatory for the Muslims to fight them so as to ward off their evil and foil their plots. Jihad in self-defence is fard `ayn (an individual obligation) upon the Muslims, according to scholarly consensus. Al-Qurtubi (may Allaah have mercy on him) said in his Tafseer (8/15): When jihad becomes inevitable because the enemy has overrun one of the (Muslim) regions, then it becomes obligatory for all the people of that region to mobilize and to go out to fight, whether they are light (being healthy, young and wealthy) or heavy (being ill, old and poor), each according to his abilities, with or without the permission of his parents. No one who is able to go out, warrior or helper, should stay behind. If the people of that country are unable to fight their enemy, then those in nearby and neighbouring countries have to go out to fight, in whatever numbers are required to show support, so that they will know that they have the strength to stand up to them and ward them off. Similarly everyone who knows of their weakness in the face of their enemies and knows that he can go and help them must also go out and fight. All of the Muslims should be united against their enemies. If the people of the area where the enemy has invaded and occupied fight off the enemy themselves, then the others are relieved of that duty. If the enemy approaches the Muslim lands but does not enter, the Muslims must still go out to confront them so that the religion of Allaah will prevail and in order to protect the Muslim homeland and humiliate the enemy. There is no scholarly dispute on this point. Shaykh al-Islam (28/358-359) said: If the enemy wants to attack the Muslims then resisting becomes obligatory on all those who are under threat, and those who are not under threat are obliged to help them, as Allaah says (interpretation of the meaning): "but if they seek your help in religion, it is your duty to help them except against a people with whom you have a treaty of mutual alliance" [al-Anfaal 8:72] And the Prophet (peace and blessings of Allaah be upon him) also commanded us to help other Muslims. This is obligatory upon each person as much as possible, by fighting himself or by giving financial support, as was the case at the time of al-Khandaq, when Allaah did not grant any concession to anyone not to fight. Rather the Qur'aan condemns those who asked the Prophet for permission [not to fight] on the grounds that their houses were vulnerable when that was not the case, rather they just wanted to flee the battle. This fighting is in order to protect the relihion, and protect lives and honour, and this is absolutely essential. This is the ruling on physical jihad in Islam, whether that is taking the initiative to call the kuffaar to enter this religion and subjugate them to the rule of Islam, or jihad to defend the religion and honour of the Muslims. We ask Allaah to bring the Muslims back to their religion. And Allaah knows best. Islam Q&A (www.islam-qa.com) In observing the preceding references of information, it affirms Muslims are perpetuating their instructions according to the doctrine of Islam, as sanctioned by Allah. Is it also now evident by this, they exemplify the labels the media places upon them? Therefore by having the terrorists defined as such, is the media then only applauding, praising, and glorifying their deplorable deeds? Any decent and trustworthy media source will state they perform extensive research, before they come to a conclusion. Although, has that really been the case? The media is drawing the public's attention only on the terrorists, and their actions. Without acknowledging the driving force, that administers the provocation, producing their state of mind. It is the media's responsibility to report the full story with honesty, candidness, and in entirety. In order to accomplish this, they ought not to only be concerned with the conveyors of the message, instead delve into the dictum of the message. If so, the future can then expect, the media will no longer unknowingly and surely unwillingly, pay homage to terrorists. With such complimenting titles a Muslim seeking martyrdom, so desires. . <http://geo.yahoo.com/serv?s=97359714&grpId=2420737&grpspId=1600303292&msgId =79866&stime=1150117186> [Non-text portions of this message have been removed] ------------------------ Yahoo! Groups Sponsor --------------------~--> Get to your groups with one click. Know instantly when new email arrives http://us.click.yahoo.com/.7bhrC/MGxNAA/yQLSAA/TySplB/TM --------------------------------------------------------------------~-> -------------------------- Want to discuss this topic? 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