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View Full Version : The Tawhīd of Action - Lessons From The Afghān Jihād



Caplets
12-16-2019, 12:31 AM
السلام عليكم

Segmentc1 of a speech given by Imām Abdullāh Yūsuf Azzām ( may Allāh accept him from amongst the shuhadāh). It dates back to the Jihād against the Soviets.


The Tawhīd of Action

Sayyid Qutb (may Allāh have mercy upon him) said:

“Verily, this Dīn, does not reveal its hidden beauties to a cold sitting “Faqīh” who does not struggle to establish this Dīn upon this earth. This Dīn is not a cake which you can refrigerate in your brain. Rather, this Dīn is only understood through struggling to return it into the sphere of life, and building its society once more.”


"...Indeed, the Messenger of Allāh , صلى الله عليه وسلم , taught us that Tawhīd Al Ulūhiyyah – which was the reason why he was sent, so that Tawhīd Al-Ulūhiyyah can be established in the people, and on the earth… He taught us that this Tawhīd cannot be learned by study lessons…

No, it can only be brought up and raised (through Tarbiyyah) in the souls, through the confrontations in battles, and the events which take place from the stances taken in the face of the Tawāghīt… through the sacrifices which the soul of the human puts forth…

Every time the soul of a human sacrifices something for this Dīn – this Dīn will open up its subtle beauties for him, and it will unveil its treasures for him.

And it is appropriate to mention in this discussion, that some of those people who do
not understand the reality and nature of this Tawhīd - they accuse these people (i.e. the Afghāns) through whom Allāh has honored the Muslims, through whom Allāh has
elevated the significance of every Muslim in the world, through whom Islām is being
lifted up from a bottomless pit, and placed onto the international platform, contesting
against forces whom people call “Super Powers” in today’s world… those who have
returned Haybah (fear, dread, awe, respect) to Islām, which was absent due to the
absence of Jihād

[... ]

So as I was saying, some people have not really understood the real nature of this Tawhīd – they just read a few words about it, and now they begin to say, “The ‘Aqīdah of the Afghān contains some shirk and bid’ah, and things.”

“And some of those amongst us said to them: Your ‘Aqīdah has some problems.
Refuge is sought with Allāh from such baseless slander!

The flames of shirk are not extinguished, except by crimson rain.
And can Tawhīd be established, except at the point of a sharp white edge?
O feminine ones sitting! Take it easy, because it’s your eyesight which has the problems.”

Those who truly understand what Tawhīd really is… what the Tawhīd of Action is: Tawhīd Al-UlūhiyyahTawakkul (firm reliance) upon Allāh Alone, fearing Allāh Alone, worshipping Allāh Alone…

This cannot be understood just by reading some words in some books. Yes, Tawhīd Ar-Rubūbiyyah (which was recognized even by the mushrikīn of Quraysh 5), can be understood by attending a lecture or two.

We understand that: Indeed, Allāh has a Hand, which is not like our hands. And we
understand that through the principles of Asmā’ and Sifāt (the Names and Attributes of Allāh) – that we affirm for Allāh (Glorified and Majestic is He) the Most Beautiful Names and the Noble Attributes which have been affirmed by the Messenger of Allāh in the authentic narrations, and in the Noble Book… and we affirm all these, without doing any Ta’wīl (figurativeness), nor Tahrīf (distortion), nor Ta’tīl (denial), nor Tashbīh(resembling), nor Tamthīl (similitude). And we say, that Allāh “rose above the Throne”, we do not say that He “conquered it”. And Istiwā’ (the Rising of Allāh over the Throne) is something which is known, but “mannerism” (i.e. How He rose above it) is unknown, and believing it is obligatory, and asking about it is an innovation.

So this, everyone of us memorizes it! You’ve memorized, right? Or no? This is something easy – Do you know why? Because this is the theoretical aspect of Īmān (which does not require action)… it is a matter of knowing it and affirming it. And never was a single Prophet sent for this reason, ever.6

Rather, the only reason they were sent, was to establish Tawhīd Al-Ulūhiyyah, the Tawhīd of Action. Having Īmān, in that Allāh – and I mean firm and sincere reliance upon Allāh – that truly, He is the Creator, the Sustainer and Provider, He is the Giver of Life and Death (and to have this belief manifested through actions in one’s stances in life)… this is not just some theoretical belief, that is Tawhīd Ar Rubūbiyyah.

Rather Tawhīd Al-Ulūhiyyah is only affirmed through stances taken in life… and the ‘Aqīdah of Tawhīd Al-Ulūhiyyah cannot be established in the soul of a human – specifically Tawakkul (firm reliance) upon Allāh in the matters of sustenance (rizq), in matters of the appointed time (death), in matters of rank and status… The soul of the human cannot establish these upon Tawhīd, except when going through such long events (of battles), and going through this long journey, and going through enormous sacrifices –only then will this Tawhīd start to be constructed in the soul, day after day, brick by brick; and then, the construction of Tawhīd will become tall in the soul of the person.

Let me ask you: Who understands Tawhīd more? That elderly man… the brothers once narrated to me that: One day, planes were bombarding us, and all of us hid, except one old man named Muhammad ‘Umar; he looked at the plan while it was bombing the
Mujāhidīn, and he said, “O Lord! Who is greater? You or this plane? Who is more superior? You or this plane? Will you leave these slaves of Yours to these planes?” And he lifted up his two hands like this, towards the sky, and he spoke to Allāh (Glorified and Majestic is He) using his Fitrah (natural instinct). Before he even finished his words, the plane dropped, even though nothing was shot at the plane. And the Kābul Radio Station announced that the plane which was downed had a Russian general in it…

So this (Tawhīd) is an ‘Aqīdah… a liberation of the human soul from Khawf (fear)… fear of death and position…

And here is Shaykh Tamīm Al-‘Adnānī amongst us… and Shaykh Tamīm Al-‘Adnānī, on the 30th of Ramadhān of 1406, when the Russians launched an operation using three Communist branches – meaning, 3,000 (troops) supported with tanks, planes, and missile-launchers… One launcher can have 41 missiles placed in it at once, all of them being launched at the same time… 41 missiles coming at you, causing the mountain which is under your feet to tremble and quake… mortars, machine guns, and heavy artillery… five Russian brigades, one of which was a Specnaz brigade – an extremely fast action battalion - named “Russian Lightning”…

And Shaykh Tamīm was in this battle… and Shaykh Tamīm weighs about 140 kilograms, and that’s why whenever the Shaykh gets mad at someone, he says, “I will sit on you,” that’s it! And what that means is, that he is going to kill you!

So Shaykh Tamīm was sitting under a tree, (saying) “O Provider of Death! (I seek) Shahādah in the last day of Ramadhān,” it was the 30th of Ramadhān, the last day… so he began reciting the Qur’ān… so he finished reciting the entire first Juz’ while bullets were whizzing right in front of his face, and beside his ears; no one could believe that he was still alive under that tree, while the planes were bombarding, and the enemy mortars and missiles were being fired at his direction…

The tree, it was completely in flames, it was burning completely… You wouldn’t even
be able to say a full sentence to someone sitting next to you. If you were to say, “Do you
have bullets?” – When you are saying, “Do you have,” – the next word would not be
uttered due to a rocket striking you, or mortar, or bomb – and your sentence would
never be finished (such was the severity of the situation).

Every time Shaykh Tamīm came across a verse mentioning Paradise, such as:

“… they are dwellers of Paradise, they will dwell therein forever.”7

He repeated it, and repeated it, he said, “Perhaps the bullet will strike me with
Paradise.”

“… they are dwellers of Paradise, they will dwell therein forever.”8

So that’s how he finished the first Juz’, and the second Juz’… and when he came across a verse mentioning the Fire, he hurried it, fearing that he might be struck with a bullet while reciting about the Fire… so he finished the third Juz’, the fourth Juz’, the fifth Juz’… all of this, in the midst of horrors which would make you forget your own name…

Wallāhi O Brothers! The hardest for us was during the Istinjā’, because it was impossible for someone to think that he can go to fulfill Istinjā’ and still remain alive, he fears that he will be martyred during Istinjā’… this was what used to be a burden upon us…

So then, the Shaykh said, “O Allāh! If not Shahādah, then at least a wound!” Six minutes past, seven minutes… four hours straight, while he was under continuous
bombardment, as if it was raining…

Shaykh Tamīm said, “After that day, I realized that there is no death… none can die,
except in that specific second pre-decreed by the Lord of the Worlds, period. And taking daunting risks does not bring the appointed time closer, nor does safety and security distance death.”

This is something he read in the Fatāwā of Shaykh Al-Islām Ibn Taymiyyah… he didn’t read it in Al-Majmū’ of An-Nawawī, nor in the Hāshiyah of Ibn ‘Ābidīn, nor in the books of Ibn Al-Qayyim… he read this from (someone whose, i.e. Ibn Taymiyyah) veins were being burnt, whose soul was being pulverized underneath “torpedoes (of his day)” 9… the ‘Aqīdah of Tawhīd… of fearlessness of death and provisions…

-----------------

c1Adapted from an English translation
5 See Al-‘Ankabūt: 61-63, Luqmān: 25, Az-Zumar: 38, Az-Zukhruf: 9 and 87, Yūsuf: 106. And refer to the Tafāsīr in At-Tabarī (21/11-12), Al-Qurtubī (13/361), Ibn Kathīr (6/301), Al-Baghawī (3/474), Al-Baydhāwī (3/42), Al-Jalālayn (pg. 429), Ar-Rāzī (25/90-91), Abus-Sa’ūd (4/345), Ibn ‘Atiyyah Al-Andalusī (11/415), Aboo Hayyān Al-Andalusī in
“Al-Bahr Al-Muhīt” (7/157), “Tafsīr Al-Wasīt” of Al-Wāhidī (3/425), Al-Qāsimī (13/4761-4762), Tafsīr Tajrīd Al-Bayān (12/191).
6 For the evidences and deeper explanation of this matter, refer to Kitāb At-Tawhīd by Shaykh Al-Islām, Muhammad ibn ‘Abdil-Wahhāb رحمه الله , and also his book, Kashf Ash-Shubuhāt.
7 Al-Baqarah: 82
8 Al-Baqarah: 82
9 The Shaykh is comparing Ibn Taymiyyah to those other Imāms, because Ibn Taymiyyah was unique in comparison to those mentioned, and indeed, Ibn Taymiyyah is of those Imāms who were waged Jihād against the kuffār, and was imprisoned and expelled and suffered much at the hands of the enemies of Allāh – unlike the other Imāms mentioned. And because of this, Ibn Taymiyyah’s words contained such wisdoms and hidden beauties, which other scholars who did not go through the similar hardships and sufferings, their words did not contain such wisdoms. So Shaykh‘Abdullāh ‘Azzām is demonstrating this point, of how with Jihād, hardships, and sufferings in the Path of Allāh – the wisdoms of this Dīn and its treasures of knowledge are bestowed upon the Mujāhid.

This was demonstrated when Shaykh Al-Islām Ibn Taymiyyah رحمه الله narrated from Imām ‘Abdullāh Ibn Al-Mubārak and Imām Ahmad Ibn Hanbal that they said, “If the people disagree (Ikhtilāf) regarding anything, then look at what the Mujāhidūn say - since the Truth is with them; because Allāh says, “As for
those who wage Jihād in Us (for Our Cause), We will surely guide them to Our Paths
.”’ [Al-‘Ankabūt: 69] Refer to “Majmū’ Al-Fatāwā” (28/442).


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