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Miftah al Haq: Jihad and Nationalism by The Sharia Committee of Jaish Abu Bakr al-Siddiqq al-Salafi (in English)  

Wednesday, August 19, 2009

Miftah al Haq Translation Service

Presents




The english transcript of

Nationalism and Jihad

by


The Sharia Committee of Jaish Abu Bakr al-Siddiqq al-Salafi









Nationalism and Jihad

by

The Sharia Committee of Jaish Abu Bakr al-Siddiqq al-Salafi

21-12-2008

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

Allah Ta’ala says: Is it the legislation of the Jahiliyyah (Days of Ignorance) that they seek? And who is better in judgment than Allah for a people who are certain?!

Dear brothers, the topic of nationalism and its connections are one of those dangerous issues that must be made clear to the people by the scholars of knowledge, so that the truth becomes clear and the suspicions disappear. No less in this time when we are fighting the enemies of Allah in multiple fronts as we are being attacked in many nations: Iraq, Palestine, Afghanistan, Chechnya and Somalia. We know that we cannot win against our enemies with physical force only without fixing what is between us and Allah and returning to our religion. We also believe that this nation will not be fixed only by those solutions which have come previously. Due to the number of groups, differences in the banners and the variations in ideas all causing Muslims to be divided and not knowing who to fight for, and especially now that the accusations have become so public that we cannot hide anything like we wanted to. In order to take care during these dangerous stages that the Muslims are going through and to delay the differences until we are finished with the Crusaders and their helpers; for all of these reasons we have written this statement knowing that this matter requires a big book to treat all the angles and to answer all the suspicions. We really wanted to have the opportunity to write such a book, but have released this summarized article due to battlefield circumstances, lack of stability, division of views, the filling of hearts with concerns and the concerning with other matters -(even though to our knowledge these issues are not widespread)- there is still a gap in the Islamic library regarding this matter and we hope that what we have written can shine some light on this path and all matters are in the hands of Allah, he guides who he likes and he makes astray who he likes, whatever is the truth, it is from Allah and whatever is null, it is from Satan. We repent to Allah and we ask our brothers to remove our obstacles and to think good of our intentions because by Allah we did not write what we have written with bad intentions against anyone, and we rely on Allah.

Introduction

(The country – the resident – nationalism – citizenship)

Country as defined by language: the place of residence is known as the country of residence if one resides there and its plural is countries. A home town becomes active in the sense of a country and makes up the countries term as applied to a particular place of war and from the saying of Allah: مواطن في الله نصركم لقد كثیرة “Assuredly Allah did help you in many and on the day” meaning many battlefields and the nations (battlefields) that Allah has given victory to the Muslims are: The day of Badr and what follows it in the nations (battlefields) that Allah gave victory to the Muslims against the infidels was the day before Hanein.

A citizen is derived from the word country. The term country has been used in the books of the scholars, Ibn Abideen has used three terms which are:

1- The original country: is the country where the person is born or where he was married in or where he volunteered for.

2- The country of residence: is the place a person travels to and intends to stay there for 25 days or more without making it his home place.

3- Residential home: is the place where a person travels to and intends to stay there for less than 25 days.

As for the modern terminology:

A country is known as the place which is governed by authority in accordance to the way the earth has been sectioned into specific places which have their own flags and their own government, the people of the earth are spread out among these countries and the term country can also imply a bigger place such as when used to say an Arabic country, but still the meaning of the word country has the same original meaning.

The difference between country as translated by language or terminology is how specific or broad the term is used. Now country in the literal translation is applied to the place a person resides in, whether it is a big city or a small village. It can also be applied to land using its new meaning while if you use the terminology of the word country this will only apply to a specific nation.

A citizen is: a person who belongs to the country and its state and has citizenship there.

Nationalism: is the feeling of love and belonging which is translated as loyalty and work for the benefit of the country.

Citizenship: is the relationship between the citizen and the state where the former brings forth his rights and the latter has its duties; it is a mutual practice between them.

This is the summary of what they use to translate these terms however you will find some differences within themselves.

As a summary for the ordinary reader, a country in the Arabic language is the place of residency as a whole, while country in terms of terminology is given to the state law of the specific ground with it borders and government as a system, for example Iraq, Jordan, or France. A citizen is a person who carries the citizenship of that country and nationalism is the love, belonging and loyalty to that country. Citizenship is the working practical process in serving the country, for example defending it and protecting its properties and the responsibilities that come with it that the state provides like providing security and services. This is why they say citizens are equal in their citizenship as in their services and rights.

The Sharia Balance

After we have understood this terminology it is time to judge it using the Sharia balance because judging something is a branch of understanding it and we say:

These borders that the imperial Crusaders have drawn for us and divided the Muslims over and said to every group this is your country: (this is your country so hold to it and you have no other country but it) we do not believe in this. We do not stop or look at it with any respect; we do not take any truce, document or its state law. The Muslims must as an obligatory duty strive to bring back the Islamic Khalifah under the teachings of the prophets.

What must happen is a return to the system of states, every state (for example state of Iraq or Egypt) should have a ruler who rules by the Sharia of Allah and should hear and obey to the Caliph of Islam. The Caliph should stay in Mecca or Medina or any other place where he should overlook the matters of his states. He should assign who he likes and remove who he likes and the armies of the states are all under his ruling. There should be no obligation that each Amir of a state has his own high powers and independence to make decisions relating to his own country as the Caliphate is our big country to which we all belong.

The love of a person for the country he was brought up in is a natural instinct, like the love for money and children and the Prophet (PBUH) said when the infidels drove him out of Mecca “By Allah I get out of you and I know that you are the most beloved country of Allah to me and most honoured to Allah, if it was not for your people getting me out I would have not gone”. As narrated by Al Tilmithiy. Then once the Prophet (PBUH) lived in Medina and got used to it he started to make Duaa to Allah to give him love for it, he used to say “ oh Allah make Medina beloved to us, like our love for Mecca or more” narrated by Albokhari. Also when the Prophet (PBUH) used to leave Medina for battle his soul would long for it, Anas Bin Malik (may Allah be pleased with him) said: “ When the Prophet (PBUH) came back from his travels and used to see the steps of Medina he would put on his camel – as in hurry it up – even if it was hard to move” narrated by Albokhari. Ibn Hajar in Fatih said: (there is evidence for preferring Medina and about the Sharia of loving your country and longing for it).

In regards to the Hadith “loving your country is part of Faith” it is a lie against the Prophet (PBUH), there is no truth to its meaning because loving your country like loving money and children does not count towards your faith or Kufr.

Loyalty is to Allah and to his prophets and to the believers, defending a country should be for the sake that it is a part of the Muslim countries and you want to raise the banner of Islam in it and to prevent it being ruled by a Kafir whoever they may be. This is Jihad in the way of Allah the almighty because he is fighting to raise the word of Allah in his country, and whoever fights for the sake of anger and jealousy for his country, then this is not for the sake of Allah because this happens by Muslims and Kafirs as he also loves his country and fights for its sake.

A Muslim is one who fights so that the word of Allah is the highest and the word of the Kuffar is the lowest. The Prophet (PBUH) was asked about the man who fights courage, the man who fights anger, the man who fights to show off; which of these are in the way of Allah? He said : whoever fights to make the word of Allah the highest, that is in the way of Allah. Here we would like to remind you about a useful point, which is- Allah the almighty is the one intended in worship without anyone else so whoever fights for Allah his fighting is a form of worship and whoever does not fight for his sake even if his fighting was without sin it does not count for the way of Allah. We also know this matter needs longer discussion however what we touched upon is a useful point for that topic.

In regards to having loyalty for the country only and standing up with its people even if they were oppressors and to fight with them even if they were the aggressors, this is an aberration of Jahiliyyah (before Islam) which Islam came to destroy. The Prophet (PBUH) said “ whoever fights under a blind banner, angers for a faction or called for a faction, or gives victory to a faction and he dies, then he has died the death of Jahiliyyah (before islam)” narrated by Muslim.

A Muslim should know that he also belongs to another country different than the one he lives in; it is the big country of Islam. Allah helps the one who said: “I don’t want except Islam as my country it has in it Sham (Syria) and the flowing Nile valley.”

There is no doubt that between the Muslims and the governing state of legitimate citizenship, the preservation of the general services that Islam did not come to destroy- like preserving the properties of the state, taking care of the traffic regulations, upholding the right behaviour, are all legitimate matters. Allah said “O ye who believe! Obey Allah, and obey the Apostle, and those charged with authority among you.”

Those living in an Islamic country have their rights that Islam has set for them and to preserve their lives and wealth is a Sharia obligation. They have from citizenship what Islam has set for them and what the Islamic Caliphate has enrolled to it, bearing in mind the differences between some scholars in regards to some topics.

Aware of the above that in this terminology there is truth and falseness and we have distinguished the truth from the false taking compliance with the saying of the almighty: “Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations”. While clearing this issue we have taken care to look at the same concepts and we did not turn to look at it from a nationalistic point of view and their claims because we know that they are people of falseness who intend to disperse this Ummah and to change it, and they have from Allah what they deserve.

Islamic state

In regards to the project of the Islamic state that was announced by the Mujahideen Shura Council looking at the ones who did not join in this project: Is it because this project intended to establish the rule of Allah the almighty in Iraq and to start to build the seeds of the Islamic Caliphate favoring over the communistic ruling, or a mixed law of some Islamic rules regarding the personal status such as marriage and inheritance until an Islamic state is established? Or did they not join because of the lack of viable qualifications of an Islamic state and its conditions in their view? If it was due to the first reason then this is the Jahiliyyah (before Islam) itself and we bear witness that these people are the people of falseness and there is no Sharia in their fighting or their banners. If it was due to the second reason then this is solved by having Sharia Munadrah (discussion) between the Sharia scholars in these groups until the truth is reached as long as the people still rule by the Book and Sunnah and everyone is avoiding the love for power and staying in the ruling, may Allah protect us and you from it. From our side we have called for a Munadrah (discussion) since the beginning and we have laid down two conditions for this:

1 – This discussion should take place between knowledgeable students who are specialised in Sharia science, who know the ethics of research and Munadrah (discussion) and to figure out the point of conflict. This is a great matter and its decisions should not be made by some brothers who have read some books or their reliance, instead they should relay on being prepared especially when they think they have reached the point of absolute discretion.

2 – The discussion should be documented with video so there is no room for anyone to hide. We told this to brother Muharib Al Jabouri, brother Sayif Aba Said ( the Amir of the Southern belt) may Allah accept them with a third brother in a meeting that gathered us in Al Anbar.

In regards to some factions who have mixed up the name of nationalism with Islam we say: we see that in pronouncing the word nationalism it adds up many meanings and it should not be used even if the intention of it is the truest part of the word. Instead you must identify and detail the meaning as has been stated by the ones with knowledge, even though some people have looked at the meaning of nationalism in some of the letters ( going back to the jurisprudence of Resistance and Jihad) they did not take it and they left it. This brings us to what the Sheikh of Islam Ibn Taymiah (may Allah have mercy on him) has said regarding some sayings that have been used for different meanings when he said: pronouncing the pleas and pleading have something nice in them and also have suspicions therefore you must know their meaning and give to each right its rights, you must know what was said about it in the Quran, Sunnah and its meaning. What the companions of the Prophet (PBUH) used to say and do and its meaning. One should know what people who used this saying used to mean by it, many of the conflicts that people have regarding this matter is because of how people have fallen into using the same word for multiple reasons and the different meanings in the word until you find a lot of people become lost on this issue. In seeking justice we must take out using the word nationalism in the name of the faction or its brigade or its organisation so not to bring onto himself questions, so he can justify his meaning of the word used and know that we are not against using names or their pronunciations but we are for the meaning and the rights.

Regulations of ruling

Now our brothers we have reached an important topic which is what are the regulations that we rule by to distinguish between the resisters that are people of nationalism and Jahiliyyah (before Islam) or those who are mixed between Islam and nationalism, or are they the people of the clear Islamic approach and here is our jurisprudence:

All those that do not want to build an Islamic state in Iraq which rules by the Book of Allah and his Sunnah of the Prophet (PBUH) and wants any other government whatever it may be, using the excuse that this country has many different ethnic and sectarian backgrounds and that the social fabric of this country cannot be controlled by applying the Sharia of Allah, therefore it must be left out for a compromised law in order to protect that fabric; this person is a pure nationalist who worships someone other than Allah the almighty.

Whoever is not concerned by what happens from Occupation to the Islamic countries especially the non-Arab countries such as Afghanistan with the excuse that this is an internal matter and that each of us should worry about what is happening inside his own countries borders, this person belongs to the Jahiliyyah (before Islam) nationalist.

All those that do not see that Jihad is an obligation to liberate the Muslim countries from the clutches of the Zionists and Crusaders and sees that he is not called upon in regards to what happens in other countries, he has a share from the Jahiliyyah (before Islam) nationalism if he knows this or not.

Those who see that loyalty to country comes before loyalty to religion, where it reaches the point that he loves and hates for country, he is from the Jahiliyyah (before Islam) nationalism.

Whoever differentiates in their killing between the invader Crusader and an Iraqi apostate who fights against Jihad and the Mujahideen and sees that the first must be killed and the second should be left not for any reason but because he is Iraqi as if being Iraqi means your blood is forbidden, he has a share from the absolute Jahiliyyah (before Islam). As for those that take specific policies regarding not announcing their attacks against the apostates or says that others are concentrating on attacking the apostates and we concentrate on the invaders, then this is not what we are talking about here as what we mean is those that deny the killing of the Iraqi apostates and accuse us of the worst accusations.

This, and we ask Allah to make our knowledge and work purely for his sake, not to make in what we have said as fitna between the Muslims, to forgive us our sins and what we forgot in our matters, to give us victory against the Kuffar and the apostates, to lighten our eyes by building an Islamic state that no Muslims disagree on, verily he is in charge of this and can do it, and finally peace be upon or Prophet Muhammad and all his Companions.


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