Brother Sayyid is not dead!
Posted by Ibn Khattab on November 9, 2009
The martyrdom of Brother Sayyid has been the talk of everyone these past few days and his appearence in As Sahabs video The West and The Dark Tunnel has been taken up by the Media. But our Brother is not dead despite what the hypocrites and kuffar say and we do not mourn him. Allah says:
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.
Surah Al Imran 3:169
Our Martyred brother is in the precense of Allah recieving sustanance from Him and so our feeling is that of joy and we hope to one day join him. About the martyrs the Prophet (SAW) said:
Their souls are inside green birds that have lamps, which are hanging below the Throne (of Allah), and they wander about in Paradise wherever they wish. Then they return to those lamps. Allah looks at them and says, `Do you wish for anything’ They say, `What more could we wish for, while we go wherever we wish in Paradise’ Allah asked them this question thrice, and when they realize that He will keep asking them until they give an answer, they say, `O Lord! We wish that our souls be returned to our bodies so that we are killed in Your cause again.’ Allah knew that they did not have any other wish, so they were left.
Amongst other things the martyr is forgiven his sins, does not have to face the punishments of the grave, recieves 72 Hoor al Ayn and will have the honour of interceding for 70 members of his family on the day of judgement, saving them from the hell fire.
So it is a great honour which Allah has bestowed upon our brother Sayyid choosing him to be martyred and we ask Allah to Accept us too as part of the caravan.
Ikrimah said
may allah grant the brother paradise and except them amongst the shuhada
question said
How do you know he is a martyr and not just dead? Did he not commit suicide?
Answer said
He is a Shaheed Insha Allah. May Allah accept him as a Shaheed and grant him the blessings of the Jannah.
maldivesresortworkers said
“Question: What is the ruling regarding acts of jihaad by means of suicide, such as attaching explosives to a car and storming the enemy, whereby he knows without a doubt that he shall die as a result of this action?
Response: Indeed, my opinion is that he is regarded as one who has killed himself (committed suicide), and as a result he shall be punished in Hell, for that which is authenticated on the authority of the Prophet (sal-Allaahu `alayhe wa sallam).”
copied from http://www.fatwa-online.com/fataawa/worship/jihaad/jih004/0001027_2.htm
fatwa by Shaykh Ibn ‘Uthaymeen
This is very confusing area of religion and i am thinking how much of a confusion would it be had we lived in the era of khavaarij. From somewhat i have read they were reputed to be very intelligent and intellectual even. Not as firebrands as they are popularly portrayed…
So brother please explain us some more on these lines..
Ibn Khattab said
Salam Alakium,
I am busy at the moment but will get back to you on this issue in the next few days. There is a difference of opinion on the issue however I believe that the stronger position is that such attacks are allowed. This is also the position of Sheikh Al Albani. However there are limitations on when and where they can be done. We also must remember that actions are by intentions as the Prophet (SAW) told us and was narrated by Umar Ibn Al Khattab Bukhari 1:1.
I will get Sheikh Al Albanis fatwa and post it as a new post so we can discuss the issue there in detail. I also have several books on the issue which I will upload.
muslim said
I would also like to know about this.
Answer said
It was a day in June 2009. I came to know of a person, whom I briefly knew, had been martyred in the war that started in Afghanistan & now annexed Pakistan with mixed feelings. For some reasons I had great respect for him.
My mind too clouded with questions. Among them were as such the “Question said”:
“How do you know he is a martyr and not just dead? Did he not commit suicide?”
I walked to the closest mosque ‘Muhammadh Thakurufaanul A’uzam’, prayed a 2 rakath namaadh and asked God directly for answers. I leaned & took a Qur’an translation by Al Marhoom Muhammadh Jameel Didi. Just opened & looked. I was looking into page 136. There were 4 verses in that page. They are Verses 73, 74, 75 & 76 of Sura Al-Nisa.
4:73
But if you attain a blessing from GOD, they would say, as if no friendship ever existed between you and them, “I wish I was with them, so I could share in such a great victory.”
4:74
Those who readily fight in the cause of GOD are those who forsake this world in favor of the Hereafter. Whoever fights in the cause of GOD, then gets killed, or attains victory, we will surely grant him a great recompense.
4:75
Why should you not fight in the cause of GOD when weak men, women, and children are imploring: “Our Lord, deliver us from this community whose people are oppressive, and be You our Lord and Master.”
4:76
Those who believe are fighting for the cause of GOD, while those who disbelieve are fighting for the cause of tyranny. Therefore, you shall fight the devil’s allies; the devil’s power is nil.
I read until I understood.
I left the mosque with a greater respect for my brother …
Allah Akbar!
Maaldheef said
Assalaamu A’laikum,
Attn to the brother named as “Answer”.
Islaam is a religion which is revealed to Muhammad SAW through Jibreel (AS). And all the rulings of this great religion were divine revelations. It is the prophet SAW who delivered it to His companions.
Therefore no one can just go and pray Salaathul Isthikhaarah (two rak’ah prayer) to know about an islamic ruling.
For example if a person who wants to know about the ruling of eating the meat of donkey, he can’t just go and pray the Salaathul Isthikhaarah to know about the ruling of it. If he does so, then he actually is claiming for the prophethood. Most of the deviant groups has gone astray like this way, like the soofees, shee’aas etc.
Allah says in the Quran:
And who can be more unjust than he who invents a lie against Allâh, or says: “I have received inspiration,” whereas he is not inspired in anything; and who says, “I will reveal the like of what Allâh has revealed.” And if you could but see when the Zâlimûn (polytheists and wrongdoers, etc.) are in the agonies of death, while the angels are stretching forth their hands (saying): “Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to utter against Allâh other than the truth. And you used to reject His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) with disrespect!” (Al-An’am 6:93)
Please see the link below. Here sheikh Abu Muhammad Al-Maqdheesee explains his view regarding such suicide attacks.
http://www.youtube.com/watch?v=55FVvEj-Oww
May Allah guide us to the true path.
Answer said
Wa alaikum Salaam
Dear Maaldheef
Thank you very much. I too pray “Guide us in the right path. The path of those whom Thou hast favoured; Not the (path) of those who earn Thine anger nor of those who go astray.” Qur’an 1: 6-7
Could you please clarify what else that you cannot agree to my ‘Answer’?
Is it; Surah 4: 73 – 76 do not exist on page 137 of Qur’an translation by Al Marhoom Muhammadh Jameel Didi?
Is it Verses 73 – 76 of Surah 4 do not state as I quoted?
Was it, Allah (SW) ‘the Creator of the Heavens, the Earth & all that is between’ did not show me page 137, the moment I swiftly opened the Qur’an translation that day?
Why do you think I should rely to anyone else while I pledge to God (Qur’an 1: 1-4) on every ‘Rak’at’ of my prayer several times a day that “You alone we worship. You alone we ask for help.” Qur’an 1: 5?
Aren’t we direct descendants of Adam (AS) whom “God, the Eternal, Absolute” Qur’an 112: 2, blew His breath & made alive the first Human being?
Aren’t we going to meet & answer all our actions directly to Allah (‘Azza wa Jal) soon?
How can I lift my face if I dishonor my pledge (Qur’an 1: 5) to Allah (SW)?
How can I disbelieve Verses from 4: 74-76 if I desire to avoid punishment from Hellfire?
I pray as “Others would say, “Our Lord, grant us righteousness in this world, and righteousness in the Hereafter, and spare us the retribution of Hell.” Qur’an 2: 201
Allah Akbar
Staranger said
Assalaam Alaikum maldivesresortworkers,
The Islamic Ruling on the Permissibility of Martyrdom Operations
Did Hawa Barayev Commit Suicide or achieve Martyrdom?
Contents:
Introduction
Definition of Martyrdom Operations
Evidences for the issue
Verdicts of scholars concerning one who attacks the enemy alone
The issue of using prisoners as a human shield
The view of the majority concerning one who assists in killing
Definition of a shaheed (martyr)
Definition of suicide
Synopsis
Conclusion
Introduction
All praise is due to Allah, Sustainer of the Universe, Who informs us that:
“Were it not for Allah’s repelling some people by means of others, the earth would surely have become corrupt.” [Quran]
The choicest peace and blessings be on the Chief of the Prophets, who has said,
“By [Allah] in Whose Hand is my soul! I have surely wished to be killed in the path of Allah, then brought to life, then killed [again], then brought to life, then killed!” [Bukhari, Muslim and others]
And who has also said, “Act, and each will be eased to that for which he was created.” [Bukhari, Muslim and others]
Allah legislated Jihad for the dignity of this Ummah, knowing that it is abhorrent to us. People today have neglected this great duty, and pursued what they love, thinking good lies in what they love, and failing to realize that good lies in that which Allah has legislated.
Allah has blessed us, here in Chechnya, by allowing us to fight unbelief – represented by the Russian army, and we ask Allah to strengthen and assist us. We praise Allah also for allowing us to have scored victories over the enemy. Some of us have fulfilled their pledges; others are still waiting. Verily, Allah has fulfilled His promise to us, and granted us dignity through Jihad. Our martyred brothers have written, with their blood, a history we can be proud of, and their sacrifices only increase us in eagerness for our own martyrdom, so as to meet Allah, and to be resurrected with the Prophet (peace and blessings be upon him), his companions and all the other prophets, martyrs and righteous ones.
The Ummah has become used to hearing, through its history, about men who sacrifice their lives for the religion, but they are not as familiar with women doing the same. The young woman who was – inshaa-Allah – martyred, Hawa Barayev, is one of the few women whose name will be recorded in history. Undoubtedly, she has set the most marvellous example by her sacrifice. The Russians may well await death from every quarter now, and their hearts may appropriately be filled with terror on account of women like her. Let every jealous one perish in his rage! Let every sluggish individual bury his head in the dirt! She has done what few men have done. Every supporter of the truth should prepare to give the like of what she has given. The Ummah may well be proud that such a paragon has appeared in our midst. We are certain that an Ummah that contains people like her will never – by Allah’s leave – become devoid of good.
However, while we were in the midst of rejoicing over our sister’s self-sacrifice, and we were still supplicating for her to achieve forgiveness and mercy from Allah, we received mail which clouded our joy. It came, not from an enemy or envier, but rather from a handful of people whom we presume wanted to offer constructive advice. However, they erred, and accused the great Mujahidah, Hawa Barayev, of having committed suicide, saying that it was not permissible for her to have acted thus. Nor did they think it was permissible for us to mention her account on our website, rather that we should have criticized her. They mentioned evidences which they had misunderstood to imply what they claimed. In this study, we shall clarify that Hawa Barayev – and similarly `Abdur-Rahman Shishani, Qadi Mowladi, Khatam, his brother `Ali, `Abdul-Malik and others – are, Allah willing, in Gardens of Eternity, in the bodies of green birds, betaking themselves to lanterns hanging from the `Arsh. This is how we regard them, but we do not sanctify anyone before Allah.
Before we embark on a detailed exposition concerning the Islamic verdict on martyrdom operations, it is appropriate for us to first present a brief, to-the-point response:
Firstly : If you did not know, could you not ask? It is not appropriate for someone who is unaware of a verdict to make sweeping statements accusing others of wrongdoing. If those who criticized us had only investigated the issue first, they would have found that the issue is, at worst, a disagreed issue among scholars, such that we cannot be criticized for following legitimate scholarship.
Secondly : We request our respected brothers, who seek the truth, not to criticize us for anything without backing the criticism with verdicts of scholars, and [especially] the understanding of the Pious Predecessors.
Thirdly : Dear brothers and sisters! Not every martyrdom operation is legitimate, nor is every martyrdom operation prohibited. Rather, the verdict differs based on factors such as the enemy’s condition, the situation of the war, the potential martyr’s personal circumstances, and the elements of the operation itself. Thus, one may not give a verdict on such operations without having an understanding of the actual situation, and this is obtained from the Mujahideen, and not the unbelievers. How, then, can you accuse us of ignorance when you are unaware of our situation, let alone the specific details of the operation in question?
Staranger said
Definition of Martyrdom Operations, and their Effect on the Enemy
Martyrdom or self-sacrifice operations are those performed by one or more people, against enemies far outstripping them in numbers and equipment, with prior knowledge that the operations will almost inevitably lead to death.
The form this usually takes nowadays is to wire up one’s body, or a vehicle or suitcase with explosives, and then to enter amongst a conglomeration of the enemy, or in their vital facilities, and to detonate in an appropriate place there in order to cause the maximum losses in the enemy ranks, taking advantage of the element of surprise and penetration. Naturally, the enacter of the operation will usually be the first to die.
Another technique is for an armed Mujahid to break into the enemy barracks, or area of conglomeration, and fire at them at close-range, without having prepared any plan of escape, nor having considered escape a possibility. The objective is to kill as many of the enemy as possible, and he will almost certainly die.
The name ’suicide-operations’ used by some is inaccurate, and in fact this name was chosen by the Jews to discourage people from such endeavours. How great is the difference between one who commits suicide – because of his unhappiness, lack of patience and weakness or absence of iman and has been threatened with Hell-Fire – and between the self-sacrificer who embarks on the operation out of strength of faith and conviction, and to bring victory to Islam, by sacrificing his life for the upliftment of Allah’s word!
As for the effects of these operations on the enemy, we have found, through the course of our experience that there is no other technique which strikes as much terror into their hearts, and which shatters their spirit as much. On account of this they refrain from mixing with the population, and from oppressing, harassing and looting them. They have also become occupied with trying to expose such operations before they occur, which has distracted them from other things. Praise is to Allah. Many of their imminent plans were foiled, and furthermore, Putin issued a severe condemnation of the Home Affairs and Defense Ministers, placing the responsibility on them, and threatening high-level reshufflings in the two ministries. Those troops who are not busy trying to foil martyrdom operations are occupied with removal of Russian corpses, healing the wounded, and drawing out plans and policies from beneath the debris. This is all on the moral level.
On the material level, these operations inflict the heaviest losses on the enemy, and are lowest in cost to us. The cost of equipment is negligible in comparison to the assault; in fact the explosives and vehicles were captured as war-booty, such that we returned them to the Russians in our special way! The human casualty is a single life, who is in fact a martyr and hero gone ahead to Gardens of Eternity, inshaa-Allah. As for the enemy, their losses are high; after the last operation, they had over 1,600 dead and wounded, and the most crucial concentration of Russian forces in Chechnya was completely destroyed.
All of this was achieved by the efforts of only four heroes. We feel sure that the Russians will not remain long in our land with such operations continuing. Either they will fear aggregation, in which case they will become easy targets for attack, or they will gather together to combat the assaults, in which case the martyrdom operations will be sufficient – Allah willing – to disperse them. If they wish to keep matters under control, they would need more than 300,000 troops in every city, and this is no exaggeration.
One can see how much fear the operations in Palestine caused, and that they were a major factor in convincing the Jews to grant self-rule to the Palestinians, hoping that they could be more easily controlled in that way. In Chechnya, the damage is much greater than in similar operations in Palestine, on account of Russian fortification being much less than that possessed by the Jews.
Staranger said
Evidences for the Issue
Before going into the verdict concerning the operations, citing the pronouncements of scholars about them, and resolving some unclear issues, it is appropriate for us to first present some of the Shar`i (Islamic law) evidences, and then follow them up with discussion and application thereof. We will not analyze the chains of transmission of each narration separately; we will regard it as sufficient that the basis of the evidence is in the collections of Bukhari and Muslim, and hence any reports outside of these two books is strengthened by them.
1 – “Verily, Allah has purchased from the believers their selves and their wealth, in return for Heaven being theirs. They fight in the path of Allah and they kill and are killed ” [Qur'an, 9:111]
Hence, any scenario in which the Mujahid offers the purchase price in order to attain the merchandise is permissible unless an evidence exists to specifically prohibit it.
2 – “How many a small force has overcome a numerous force, by the permission of Allah. And Allah is with the steadfast ones.” [Qur'an, 2:249]
This verse indicates that the measure of power in the Shari`ah is not primarily linked to material, worldly measures.
3 – “Among mankind is he who sells himself seeking the pleasure of Allah. And Allah is Pitying towards the servants.” [Qur'an, 2:207]
According to the explanation of this verse by the Sahabah, as we cite below, one who sells himself for the sake of Allah is not considered to have committed suicide, even if he immerses himself into 1,000 of the enemy forces without armour.
4 – In the hadith in Sahih Muslim, containing the account of the boy and the king in the story of the Trenches referred to by Surah al-Buruj, we find that the unbelieving king tried various means to kill the believing boy, failing each time. Eventually, the boy told him, “You will not be able to kill me until … you gather people on one plateau, hang me on a palm-trunk, take an arrow from my quiver, place it in the bow, say, “In the name of Allah, the Lord of the boy,” and shoot me.” The king did this, and thereby managed to kill the boy as predicted, but the people who had gathered began saying, “We believe in Allah, the Lord of the boy!” Thereupon, the king ordered trenches to be dug, and fires lit in them, and then for the people to be made to jump into them if they refused to give up their faith. This was done, and eventually a woman was brought with her infant, and she hesitated to jump on account of him, but he said, “O mother! Remain steadfast for you are upon the truth.”
The boy, in this hadith, ordered the king to kill him in the interest of the religion, and this indicates that such a deed is legitimate, and not considered suicide.
5 – Imam Ahmad has narrated in his Musnad (1/310)[and a similar narration is in Ibn Majah (4030)] that Ibn `Abbas said that the Messenger of Allah said, “On the night in which I was taken by night, a pleasant fragrance came my way, and so I said, “O Gabriel! What is this pleasant fragrance?” He said, “This is the fragrance of the hairdresser of Pharaoh’s daughter, and [of the hairdresser]’s children.” I said, “What is her situation?” He said, “While she was combing Pharaoh’s daughter’s hair one day, the comb fell from her hand, so she said, “In the name of Allah.” Pharaoh’s daughter asked, “[You mean] my father?” She said, “No, rather my Lord, and the Lord of your father, is Allah.” She said, “Can I tell him that?” She said, “Yes.”" The hadith goes on to describe that a huge brass pot was heated, and it was ordered for her and her children to be cast therein. She requested from Pharaoh – and he acceded to her request – that her bones and her children’s bones be gathered in a single cloth and buried. Her children were then thrown into the cauldron one by one before her eyes, until they got to a suckling infant, and it seemed she wavered on account of him, but he said, “O mother! Jump in, for the torture of this world is lighter than the punishment of the Hereafter.” So she jumped in.
The narrators of the chain [of Imam Ahmad's version] are reliable, apart from Abu `Umar al-Dareer, whom al-Dhahabi and Abu Hatim al-Razi considered truthful, and Ibn Hibban considered reliable.
According to this hadith, the child was made to speak, as was the child in the preceding story of the trenches, telling the mother to jump into the fire, which indicates the virtue of this deed.
6 – Abu Dawud (3/27) and Tirmidhi (4/280) have narrated (and Tirmidhi graded it as sahih) that Aslam ibn `Imran narrated that when they were fighting a mighty army of the Romans, a man in the Muslim army attacked the Roman ranks until he penetrated them. People shouted, saying, “SubhanAllah! He has contributed to his own destruction.” Thereupon, Abu Ayyub al-Ansari stood up, and said, “O people! You give this interpretation to this verse, whereas it was revealed concerning us, the Ansar, when Allah had given honour to Islam and its supporters had become many, whereupon some of us secretly said to one another … “Our wealth has been depleted, and Allah has given honour to Islam and its supporters have become many, so let us stay amidst our wealth and make up what has been depleted of it.” Thereupon, Allah revealed to His Prophet [meaning] “And spend in the Path of Allah, and do not contribute to your own destruction” [Qur'an, 2:195] refuting what we had said. So, the destruction lay in staying with our wealth and repleting it, and abandoning combat.” Abu Ayyub remained fixed until he [was killed and] was buried in Rome.
Al-Hakim authenticated it, saying it conforms to the criteria of Bukhari and Muslim, and Dhahabi corroborated him. Nasa’i and Ibn Hibban also narrated it. Bayhaqi included it, and other narrations in his Sunan in a chapter entitled, “Permissibility of a man or men fighting alone in the enemy land,” thereby citing it as evidence for the permissibility of advancing against a group, even if the more likely result is that they will kill him.
In this hadith, Abu Ayyub explained that the verse (Qur’an, 2:195) does not apply to one who plunges into the enemy ranks alone, even though it may seem to people that he is destroying himself. The Sahabah tacitly confirmed this explanation of his [by not objecting].
7 – Ibn Abi Shaybah has narrated in his Musannaf (5/338) that Mu`adh ibn `Afra’ asked the Messenger of Allah, “What makes Allah laugh upon His slave?” The reply: “[The servant] immersing himself into the enemy without armour.” Mu`adh then took off his armour and fought until he was killed.
This hadith is a clear evidence for the virtue of Jihad operations in which it is most likely that one will die, and it indicates that Jihad has some special rules which permit what may normally be prohibited.
8 – Ibn Abi Shaybah has extracted (5/289) [and similarly Tirmidhi (2491 and 2492, the latter narration he classified as sahih) and Nasa'i (1597 and 2523), and Ahmad (20,393), as well as Tabarani (in al-Kabir, with a hasan chain) and Ibn al-Mubarak (in Kitab al-Jihad, 1/84)], “Three [categories of people] Allah loves,…” and among them is “a man who was in a dispatchment and met the enemy, and they were defeated, but he faced them with his chest until he was killed or victorious.” Al-Hakim also narrated it, and said it is sahih.
9 – Ahmad narrated in his Musnad (6/22) from Ibn Mas`ud that the Prophet said, “Our Sustainer marvels at two men: a man who stirs from his bed … to salah … and a man who fights in the path of Allah, and his companions are defeated, and he realizes what awaits him in defeat and what awaits him in returning [to combat], but he returns [to combat] until his blood is spilled. Allah says, “Look at My servant who went back [to combat] hopeful and anxious for what is with Me, until his blood was spilled.”
Ahmad Shakir said,: its chain is sahih. Haythami said in Majma` al-Zawa’id: Ahmad ad Abu Ya`la narrated it, as did Tabarani in al-Kabir, and its isnad is hasan. Abu Dawud and Al-Hakim narrated it in abbreviated form, and Al-Hakim authenticated it. Ibn al-Nahhas said: even if there were only this single authentic hadith, it would suffice us as evidence for the virtue of plunging [into the enemy ranks].
10 – Muslim has narrated from Abu Hurayrah, “Among the best of lives for people is a man who clasps the reins of his horse in the path of Allah, rushing on its back; whenever he hears a cry [of battle] or advancement towards the enemy, he hurries to it, seeking death and being slain with eagerness.”
This indicates that seeking to be killed and pursuing martyrdom are legitimate and praiseworthy acts.
11 – Bayhaqi has narrated in Al-Sunan al-Kubra (9/100) with a sahih chain from Mujahid that the Prophet sent out `Abdullah ibn Mas`ud and Khabbab as one dispatchment, and Dihyah as a dispatchment on his own.
This indicates that regardless of the level of risk in a Jihad operation, it remains permissible by default, and the greater the risk, the greater the reward.
12 – Bukhari and Muslim have narrated that Talhah shielded the Prophet from arrows in the Battle of Uhud, and his hand was crippled thereby.
13 – Bukhari and Muslim have reported that Salamah ibn al-Akwa` was asked, “For what did you pledge allegiance to the Prophet on the Day of Hudaybiyyah?” He said, “For death.”
14- Many have reported from Muhammad ibn Thabit ibn Qays Ibn Shimas, when the Muslims were disclosed on the Day of Yamamah, Salim, the freed-slave of Abu Hudhayfah, said, “This is not how we used to act with the Messenger of Allah.” Then, he dug a trench for himself, and stood in it carrying the flag, and fought until he was killed as a martyr on the Day of Yamamah.
This and the next report indicate that steadfastness is desirable, even if it leads to death, and Salim attributed this type of action to the [days of] the Messenger of Allah.
15 – Ibn Jareer Tabari has narrated in his Tarikh (2/151) that in the Battle of Mu’tah, Ja`far ibn Abi Talib took the flag and fought until he became immersed in the fighting, whereupon he turned to a light-colored horse he had and wounded it [so he could not escape], then he fought until he was killed. Hence, JA`far was the first Muslim to wound his horse [in this manner].
16 – Muslim has narrated that a man heard a Sahabi saying, when the enemy was near, “The Messenger of Allah said : The doors of Heaven are under the shade of the swords.” The man, upon hearing this, got up and asked for verification of the hadith. When it was confirmed, he turned to his companions, gave them the greeting of salam, broke and discarded the scabbard of his sword and then advanced to the enemy with his sword, striking them until he was killed.
[The original study in Arabic contains 40 narrations, but for brevity we have omitted the remainder].
Staranger said
There are many people who hate him (Brother martyred sayyid)not for the sake of Allah. But they claim that, Infront of me he invited those Jsalaf to come and debate. and if he defeat he will believe them. But they weren’t going to come.
If you do not know ask the people of knowledge. Allah promised that he will give ilm and guide the Mujahideen.
There will be Jihad untill the last day.
May Allah guide us.
Mireh said
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