Archive | July, 2010

The Soul Shall Rise Tomorrow: The Story of Marwan Hadid

17 Jul

By ‘Abdullah ‘Azzam

“It was the year 1963 when it was announced in Damascus:
I believe in the Ba’th as a Lord, without any partners
And with Arabism as a religion, with no religion other than it”

And the Ba’this and Nusayris began to attack Islam. In Hamah, it happened that a professor spoke against Islam, so, one of the youth got up and hit him. The rest of the youth then got up and beat him to death inside the classroom. So, the police officer came and killed the youth. When Shaykh Marwan Hadid requested the officer so that he would implement the punishment of relatilation on him, they said to him: “One for one (meaning, the boy was killed for killing the teacher).” Marwan replied: “No, the boy was a Muslim, and the teacher was a disbeliever! His blood is permissible! As for the Muslim, then his blood must be avenged!”

The state refused, so, Marwan said: “OK,” and went and gathered the youth who were around him. There was a mosque right at the foot of his apartment building where the youth would usually sleep, as he would bring them up and teach them there. He went to Masjid as-Sultan and gathered them, each one of them carrying a grenade and a gun. Some of the youth were still in high school! They began saying ‘Allahu Akbar!’ and announcing their fight against the state. So, the tanks came to Masjid as-Sultan and fired on it, with the youth standing on the minaret. The minaret fell with the youth in it, and the mosque was demolished with them inside.

By Allah, some of the trustworthy residents of Hamah narrated to me – and Allah Knows best – that, after a few days, when they were removing the rubble from on top of these youth who had been killed, they could hear tasbih and takbir from underneath the rubble.

Anyway, it was Written for Shaykh Marwan that he remain alive, so, they took him to court. This was done in the open, so that the Ba’this could claim that they implement justice. They allowed some foreign journalists to attend the hearing. The judges in this case were Mustafa Tallas and Salah Jadid. Mustafa Tallas was the defense minister in Syria, and Salah Jadid was the most powerful Nusayri to have any position in the country.

They said to him: “Why did you carry weapons and go against the state?”

Shaykh Marwan answered: “Because there is a Nusayri dog named Salah Jadid – he is saying this to Salah Jadid! – and there is a dog who ascribes himself to Ahl as-Sunnah named Mustafa Tallas, and they desire to kill off Islam in this land, and we reject and will fight against Islam being wiped out in this land as long as we’re alive.”

He then dared the Revolutionary Guards to kill him inside the courthouse, but the police guarded Shaykh Marwan in front of the foreign journalists, so that it would not be said to the world that he was killed in the courthouse.

They said to him: “You are working for someone else.”

He replied: “I am working for Allah, the Mighty and Exalted. As for the one who is serving others, then he is the leader of your party.”

They said: “You say that Muhammad al-Hamid is with you, but he hates you.”

Marwan replied: “{“But if they turn away, then say: ‘Allah is sufficient for me. There is none worthy of worship except He. Upon Him I depend, and He is the Lord of the mighty Throne.'”} [at-Tawbah; 129]”

It was a powerful court case. He was sentenced to death along with a group of the youth. Some of the youth were acquitted, however. Those who were acquitted began to weep, and those who were sentenced to death began to smile. The foreign journalists were in a state of shock: those who are acquitted are weeping, and those who are sentenced to death are smiling? So, the youth sentenced to death said to them: “We are being granted Paradise, and they are being prevented from Paradise,” and they were taken to prison to await their executions.

Shaykh Marwan later said to me: “I never lived a time in my life that was sweeter to my heart and soul than those days in which the youth and I were awaiting our executions.” And it might have been during those days that Shaykh Marwan wrote:
The soul shall rise tomorrow * And it shall meet Allah at its appointed time
These are the words of Marwan Hadid. Anyway, one of the scholars of Hamah, Shaykh Muhammad al-Hamid, went to Amin al-Hafidh – who was the Syrian president at the time, from Hamah, as well – and said to him: “What do you want to do with Marwan Hadid?”

He replied: “We sentenced him to death.”

Muhammad al-Hamid said: “Are you saying this with a sane mind? Do you think that Hamah will remain silent against you if you execute Marwan Hadid? You will face unending problems!”

Amin replied: “What do you think, Shaykh?”

He said: “I think you should release him and acquit him.”

Amin said: “Go and release him yourself.”

Shaykh Marwan Hadid later said to me: “So, Shaykh Muhammad al-Hamid came and said: “My children – and he was their teacher, whom they all loved – come!” They said: “To where?” He said: “The state has acquitted you.” So, we said to him: “May Allah Forgive you, as you have prevented us from Paradise.””

Shaykh Marwan returned, and he knew no rest. He was basically a bomb about to explode…he was quite strange. In the year 1973, they announced a new constitution in which they officially abrogated that Syria is an Islamic republic. So, Marwan Hadid got up and said: “Who will give me the bay’ah for death in the mosque?” When Shaykh Marwan began to preach, the people began to exit the mosque, one by one, as his words were quite dangerous, and to hear his words were also dangerous. The mashayikh left, one after the other. Some of his followers, from the zeal that they had, pulled out guns and began firing off shots inside the mosque.

I heard the tape myself, yes. I can recognize those who fire guns who are from Hamah. The people of Hamah are just like the Afghans. They are bedouins who do not play around, just like the Afghans.

Anyway, after a while, he disappeared, only to reappear in Damascus. He lived in an apartment, and began to gather and collect weapons. Allahu Akbar – he did not know of something called free time or boredom, and he did not know of fear. He gathered machineguns and grenades. Whenever he would hear of a place in Damascus where there was a grenade available, he would send one of the youth to go purchase it.

At this time, the intelligence was searching for him – ya Salam! – and at this time, I was at the University of Damascus. I was seeking to complete my degree at the university; I got my Bachelor’s in Shari’ah from Damascus, and my Master’s and Doctorate from al-Azhar. While I was standing in the university, a youth – one of Shaykh Marwan’s students – came up to me and said: “Do you wish to see Shaykh Marwan?” I said: “What? Right away!” So, I went to him and entered his residence, and I looked at a face that did not belong to the people of this dunya. It was so pure and strange; the light emanating from his face. The first words he said to me – and he knew me from our days in Palestine – were: “O Abu Muhammad! Do you not long for Paradise?” And this was the last time I ever saw him.

Anyway, the police were searching for him, and what was he doing? Gathering weapons. He was searching for weapons that he could use to get rid of the Nusayris. One day, the intelligence discovered his apartment and surrounded it. Shaykh Marwan had two of his students with him, as well as his wife, with whom he had not yet consummated the marriage. He had said to her: “I do not wish to consummate with you, as I feel that this would prevent me from other things,” so, he remained a virgin. Yes, he married, but did not consummate.

One of his students went down to buy some breakfast for them. He saw the cars waiting outside, so, he retreated. He saw six cars used by the intelligence, waiting. He tried to go back into the apartment building, but they caught him. This youth was carrying a pocketknife – the residents of Hamah usually carry knives in their back pockets – and the car was filled with six intelligence officers. So, his youth stood next to them, pulled out his knife, slaughtered each one of them, then he escaped. The sirens then began going off all over Damascus. The police began chasing him until they finally caught up with him in a building, where he jumped from the third or fourth floor to escape. He managed to get away from them, finally making it to Jordan.

Back to Shaykh Marwan: the police cars began surrounding his apartment building after the Fajr, and they began calling out through the microphone: “O residents of this building! Get out, as there is an Iraqi spy who we wish to arrest!” – at this time, there were disputes between Syria and Iraq. So, Shaykh Marwan grabbed his own microphone (he had his own microphone that he would use to call to prayer), saying: “O intelligence officers! O police! O you who are surrounding the building! We will give you fifteen minutes, and you must leave within these fifteen minutes. After this, we will begin fighting you if you do not leave.” And he actually waited fifteen minutes, and after fifteen minutes, he began with the grenades and machinegun fire. Calls were being made to local police stations, and, eventually, over 1,000 police and intelligence officers were surrounding the house, against Marwan and one other brother with him, along with his wife. They tried entering the building, so, the other brother went down and met them at the entrance with some TNT. They then tried entering from above, landing on the building’s roof with a helicopter – but who would be the brave one to enter first? One thousand against two.

By the time it was afternoon, they were still unable to enter the apartment building. They would fire from below, and he would fire back from above. After the afternoon, they finally entered the apartment. This was the excuse of Shaykh Marwan: he became injured in his hand, rendering it useless. He came out with his head up high. They took along with them his wife, who he had not consummated his marriage with.

The news was relayed to Hafidh al-Asad, who went crazy, as many officers were killed in the process. Hafidh al-Asad said: “I wish to solve this with him personally.” So, he went to him personally, saying to him: “O Marwan! Let us open a new page with each other! Let Allah Forgive what has happened, and we will not take you to account for anything you did, with one condition: that you abandon your weapons.” Marwan replied: “I agree, with one condition: that you assist me in establishing an Islamic state in Syria.” Hafidh al-Asad gathered himself and left the room.

The Military Council gathered, including Naji Jamil – the commander of the Air Force – and Mustafa Tallas was also present, as well as a large group of the Nusayri officers and generals. They came to Shaykh Marwan. He sat down, looked to Naji Jamil and Mustafa Tallas, and said: “Woe to you, you dog, Naji Jamil! Do you think that we will let you live? I made the youth promise that they would start with you, you and Mustafa Tallas. Because of you, you dogs, we have been humiliated by these Nusayris; they violated our honor. As for you, you Nusayri generals, I made the youth promise that they would kill at least 5,000 of you.” Naji Jamil said: “Take this insane man; take him away from me.”

Afterwards, they would bring his wife into the cell next to him, trying to violate her while he was in captivity, and his soul began to tighten. Someone like this, with a free and honorable soul, sees her honor being violated, and he can do nothing about it. He is in captivity.

He lost so much weight that he reached 45 kg (99 lbs), and his weight used to be around 100 kg (around 220 lbs).

He finally died in prison, without anyone knowing whether he was killed or had died a natural death. Towards the end, his veins would not even accept glucose. When he died, they sent to his father to take his body. He asked them: “Did you kill him?” They replied: “No,” and they buried his body in a graveyard in Damascus, with a hundred soldiers guarding his funeral, out of fear that the youth would take his body and demonstrate in Damascus.”
[‘Fi Dhilal Surat at-Tawbah’; p. 21-25]

Scholars of the rulers

13 Jul

Shaykh ul Islam Ibn Taymiyyah رحمه الله

وليس المراد بالشرع اللازم لجميع الخلق ” حكم الحاكم ” ولو كان الحاكم أفضل أهل زمانه ; بل حكم الحاكم العالم العادل يلزم قوما معينين تحاكموا إليه في قضية معينة ; لا يلزم جميع الخلق ولا يجب على عالم من علماء المسلمين أن يقلد حاكما لا في قليل ولا في كثير إذا كان قد عرف ما أمر الله به ورسوله ; بل لا يجب على آحاد العامة تقليد الحاكم في شيء ; بل له أن يستفتي من يجوز له استفتاؤه وإن لم يكن حاكما ومتى ترك العالم ما علمه من [ ص: 373 ] كتاب الله وسنة رسوله واتبع حكم الحاكم المخالف لحكم الله ورسوله كان مرتدا كافرا يستحق العقوبة في الدنيا والآخرة قال تعالى : { المص } { كتاب أنزل إليك فلا يكن في صدرك حرج منه لتنذر به وذكرى للمؤمنين } { اتبعوا ما أنزل إليكم من ربكم ولا تتبعوا من دونه أولياء قليلا ما تذكرون } . ولو ضرب وحبس وأوذي بأنواع الأذى ليدع ما علمه من شرع الله ورسوله الذي يجب اتباعه واتبع حكم غيره كان مستحقا لعذاب الله بل عليه أن يصبر وإن أوذي في الله فهذه سنة الله في الأنبياء وأتباعهم قال الله تعالى : { الم } { أحسب الناس أن يتركوا أن يقولوا آمنا وهم لا يفتنون } { ولقد فتنا الذين من قبلهم فليعلمن الله الذين صدقوا وليعلمن الكاذبين } وقال تعالى : { ولنبلونكم حتى نعلم المجاهدين منكم والصابرين ونبلو أخباركم } وقال تعالى : { أم حسبتم أن تدخلوا الجنة ولما يأتكم مثل الذين خلوا من قبلكم مستهم البأساء والضراء وزلزلوا حتى يقول الرسول والذين آمنوا معه متى نصر الله ألا إن نصر الله قريب

“Whenever the `alim follows the hukm (legislation) of the ruler, and leaves off his knowledge, in contradiction to the book of Allah and the sunnah of His Messenger, he is a kafir (an unbeliever) and a murtadd (an apostate), who deserves to be punished in this life and the hereafter. This rule can also be applied with regard to the group of scholars who jumped and joined the Mongols due to fear of them and that they wanted to take benefit from them. These scholars made the excuse that some of the Mongols were speaking the Shahaada and that they were Muslims. Allah has said, (It is as if he is describing our situation today to the letter.)

‘Alif Laam Mim Saad. A Book sent down to you, so do not have any worry in your breast from it, so that you may warn and be a reminder to the believers. Follow what has been sent down to you from your Lord and do not follow protectors and helpers besides Him. Little is it that you remember!’ [Surat al-A`raf, 1-3]

“And even if this `alim is captured, put behind bars and tortured to leave what Allah I has taught him from His Book, he should be patient with that. If he leaves all that and follows the ruler, then he is one of the people that are supposed to be doomed by Allah. He should be patient even if he is harmed in the cause of Allah. This is the sunnah that Allah I has wanted and accepted from the Prophets and from the people who follow the Prophets. Allah says,

Alif Lam Mim. Do people think that they will be left alone because they say, ‘We believe,’ and will not be tested? And We indeed tested those who were before them. Allah will certainly make it known those who are true and will certainly make it known those who are liars. And He (Allah I) will make it known who the liars are.’ [Surat al`Ankabut 1-3]

Majmu`a Fataawa, V. 35, page 373

The 4 swords

13 Jul

Ibn Kathir mentioned in his tafsir that it is narrated from Ibn Abi Hatim from Sufyan Ibn Uyaynah from Ali (ra) said:

“RasulAllah (saw) was sent with four swords.

– A sword for the mushrikin (polytheists): “Freedom from (all) obligations (is declared) from Allah and His Messenger to those of the Mushrikin, with whom you made a treaty. So travel freely (O Mushrikin) for four months (as you will) throughout the land, but know that you cannot escape (from the Punishment of) Allah, and Allah will disgrace the disbelievers. And a declaration from Allah and His Messenger to mankind on the greatest day (the 10th of Dhul-Hijjah) that Allah is free from (all) obligations to the Mushrikin and so is His Messenger. So if you (Mushrikin) repent, it is better for you, but if you turn away, then know that you cannot escape (from the Punishment of) Allah. And give tidings (O Muhammad) of a painful torment to those who disbelieve. Except those of the Mushrikin with whom you have a treaty, and who have not subsequently failed you in aught, nor have supported anyone against you. So fulfill their treaty to them to the end of their term. Surely Allah loves al- Mattaqin. Then when the Sacred Months have passed, then kill the Mushrikin wherever you find them, and capture them and besiege them, and prepare for them each and every ambush. But if they repent and perform as-Salaat, and give Zakaat, then leave their way free. Verily, Allah is Oft-Forgiving, Most Merciful.” (at-Tawbah 9/1-5)

– A sword for the people of the book: “Fight against those who believe not in Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His Messenger and those who acknowledge not the religion of truth (i.e., Islam) among the people of the Scripture (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued.” (at-Tawbah 9/29)

– A sword for the transgressors: “But if one of them rebels against the other, then fight you (all) against the one that which rebels.” (al-Hujurat 49/9)

– A sword for the munafiqin (hypocrites): “O Prophet! Strive hard against the disbelievers and the hypocrites, and be severe against them, their abode will be Hell, and worst indeed is that destination.” (at-Tahrim 64/9)”

(Tafsir, Ibn Kathir)

Imam Ibn Rajab al-Hanbali (ra) said:

“And what is apparent is that in the Qur’an there are four swords:

– The sword against mushrikin (the polytheists) until they accept Islam or are restrained. Thereafter (is the time) either for generosity (i.e., free them without ransom), or ransom (according to what benefits Islam).

– And the sword against Munafiqin (the Hypocrites) and zanadiqah (the Heretics). And Allah has ordered with Jihaad against them and harshness with them in Surah Baraa’ah (at-Tawbah) and Surah at-Tahrim and the end of Surah al-Ahzab.

– And the sword against Ahlu’l-Kitaab (the People of the Book) until they pay the Jizya (Islamic tax).

– And the sword against Ahlu’l-bid’ah (the people of Transgression), as it is mentioned in Surah al-Hujurat.

And RasulAllah (saw) did not apply this sword during his life, and it was applied during the ruling (khilafah) of Ali (ra). And he used to say: “I am the one who has taught the people fighting the people of the Qiblah!”

And RasulAllah (saw) had other swords: From them: His (saw) sword against Murtadin (the people of apostasy) and they are those who he (saw) said about: “Whoever changes his religion then kill him!” And it was applied by Abu Bakr as-Siddiq (ra) during his rule upon those who apostated from the tribes of the Arabs.

And from is the sword against the Maariqin and they are the people of innovation such as the Khawarij.

And it has been affirmed as an order from him to fight them with the differing of the scholars in their disbelief. And Ali (ra) fought them during his rule with his statement: “They are not kuffar (disbelievers)!” And it was reported from Ali (ra) that RasulAllah (saw) ordered with the killing of the Maariqin and the disloyal ones and rebellious and Ali (ra) burned a group from the Heretics. So Ibn Abbas (ra) approved of their killing but denounced burning them with fire. So Ali (ra) said: “Beware Ibn Abbas, for looking for mistakes!” (al-Hikm al-Jadirah Bi’l-Idhaa’ah min Qawl an-Nabiyy: “I have been sent with the Sword until the Last Day!”

A person may commit a sin and enter Paradise because of it…

12 Jul

Madarij as-Salikeen, 1/299
Ibn Qayyim (rahimahullah) said:

“Sin may be more beneficial for a person, if it leads him to repent, than doing a lot of acts of worship. This is what is meant by the words of one of the salaf:

‘A person may commit a sin and enter Paradise because of it, or he may do an act of worship and enter Hell because of it.’

They said: ‘How is that?’

He said: ‘He may commit a sin and continues to think about it, and when he stands or sits or walks he remembers his sin, so he feels ashamed and repents and seeks forgiveness and regrets it, so that will be the means of his salvation.
And he may do a good deed and continue to think about it, and when he stands or sits or walks he remembers it and it fills him with self-admiration and pride, so it is the cause of his doom.

So the sin may be the factor that leads him to do acts of worship and good deeds and to change his attitude so that he fears Allah and feels shy before Him and feels humiliated before Him, hanging his head in shame and weeping with regret, seeking he forgiveness of his Lord. Each of these effects is better for a person than an act of worship that makes him feel proud and show off and look down on people. Undoubtedly this sin is better before Allah and is more likely to bring salvation than one who admires himself and looks down on others, and who thinks that he is doing Allah a favour. Even if he says words that indicate something other than that, Allah is the Witness over what is in his heart. Such a person may feel hatred towards people if they do not hold him in high esteem and humiliate themselves before him. If he were to examine himself honestly, he would see that clearly.”

How does a learned person call to Allah?

12 Jul

An advice on how to call to Allah the people immersed in the Dunya Ibn ul Qayyim al Jawziyyah

The learned individual does not command the people to abandon the Dunya, for they are incapable of abandoning it. Rather he instructs them to abandon wrongdoing with their [continue] residence in the Dunya. For the abandonment of the Dunya is supererogatory, but the abandonment of wrongdoing is obligatory. Accordingly, how can an [individual] be commanded to a supererogatory action, when he has [neglected] to establish an obligatory one?!

If the abandonment of wrongdoing becomes difficult for them to [endure], endeavour to make them love Allah by [means] of mentioning His Signs, His Blessings, His Munificence, His Perfect Attributes, and Exalted Descriptions. For indeed the heart is naturally inclined towards His love.

If it is attached towards His love, the abandonment of wrongdoing and independence from it, in addition to the persistence upon it shall become easy [to obtain]. Verily, Yahya ibn Mu`adh mentioned,

Questing for an intelligent [person] for [the affairs of] the Dunya,

Is superior to the abandonment of an ignorant [person] for it.

A judicious man invites people towards Allah, thus the [act] of responding becomes easy for them. An ascetic invites them towards Allah by the abandonment of the Dunya, thus the [act] of responding becomes difficult for them.