"O Abu ad-Darda’! Your house has been burned down!"

http://www.makedua.com/i/034-117.gif

Allahumma inni ‘a’udhubika minal hammi walhuzni, Wal’ajzi walkasali, walbukhli waljubni, Wa dal’id-daiyni wa ghalabatir-rajal

‘O Allaah, I take refuge in You from anxiety and sorrow, weakness and laziness, miserliness and cowardice, the burden of debts and from being over powered by men.’

Sahih al-Bukhari, 7/158

Once, they came to Abu ad-Darda’ while he was in the mosque, saying to him: “O Abu ad-Darda’! Your house has been burned down!” He replied: “By Allah, it has not been burned down.” They said: “It has been burned down!” He replied: “By Allah, it has not been burned down.” They went to see that the fire had consumed everything in the area, and had stopped right at Abu ad-Darda”s house, and he did not even get up to go see for himself. They came back and asked him: “What drove you to insist that it had not been burned down?” He replied: “The Messenger of Allah had taught me some words that, if I say them, I will not be stricken with any harm,” – he is secure! – “‘O Allah, I seek refuge with You from sadness and grief, and I seek refuge with You from inability and laziness, and I seek refuge with You from cowardliness and stinginess, and I seek refuge with You from being overpowered by debts and men,’ so, I made this supplication.”

In regards to this same supplication, Abu Umamah narrated: “I was sitting in the mosque, when the Messenger of Allah asked me: “What is wrong, Abu Umamah?” I replied: “I am in distress because of a debt that I owe.” The Prophet then told me: “Supplicate with these words (‘O Allah, I seek refuge with You from sadness and grief…’).” So, I supplicated with these words, and Allah removed my distress, and paid off my debt.

Abdullah Azzam – ['at-Tarbiyah al-Jihadiyyah wal-Bina''; 5/28-31]

http://forums.islamicawakening.com/f20/how-to-deal-with-allah-17608/

[Like Chickens in The Fields] – Running away from the Rulers…

http://forums.islamicawakening.com/showthread.php?t=11420

[Like Chickens in The Fields]
(continuing, from among the words of Ash-shaykh ‘Abdullah ‘Azzam Rahimahullah)

And the most dangerous thing, that could enter the heart of yours is the Desire of Assalateen. I Have seen it among the muslims, and among the kuffar, And I have noticed it being the most dangerous desire. I have seen it destroying nations and groups (…) And verily it can still be seen today…

Almansuur entered in to Sufyan Atthawree Rahimahullah and said to him: Ya Sufyan, What are you in need of?

Sufyan replied him: And would you give it to me (if I asked you)?
He said: yes,

Then Sufyan asked him: Do not come to me unless I ask for you, and do not send to me unless I ask you.

So when Almansuur returned (to where he came from) he said: “We have chased every single bird, and have caught them all, except for Sufyan”

These people are indeed like poultry. Rather they are like chickens in the fields. They (the rulers) raise them by what they give them of food, and they slaughter them whenever they wish in whatever manner they wish. And the salaf Ridwanullahi ‘Alayhim would know of this, rather they knew about this specific matter and understood it from the innermost part of their hearts.

…And look at the day where Sulayman ibn ‘Abdil-Malik stood infront of Abee Hazem salmah bin Dinar, he said to him: “Ya Aba Hazem, what is it with you, since you do not come (to visit us)?

He answered: May Allah keep you free from lies ya Ameer Almu’mineen. Since when have I known you to come for a visit?

He (sulayman) said to him: “ya Aba Hazem, what is the matter with us since we hate death and love life?.

Aba Hazem answered: “Li’annakum Akhrabtum Ukhrakum Wa A’martum Dunyakum (Because you have destroyed your akhirah, and have build on your dunya-living), so you hate the mooving from your buildings to your destructions.”

Here one of the guards put his hand on his sword, ready to pull it out – and whereas he said: “Let me cut off his neck ya Ameer Almu’mineen, he has offended you” -

Abu Hazem Rahimahullah shouted out: “REMAIN SILENT, verily Fir’awn destroyed Haman.” Afterwards Aba Hazem gave him much advice, and told him: “ya Ghulam, your fathers have taken this matter by their blood, so correct your intuitions And fear Allah in your charges”.

Then Sulayman said: “ya ghulam, bring forward 100 dinar”, and continued: “Accept this ya Aba Hazem”.

So Abu Hazem took it, and looked at it: “Is this the price for giving a naseeha (an advice)?. The drinking of Wine, the eating of pork and blood would be more permitted for me than this. Wine, pork and blood would be more permitted for me than this. Take it back to your master, so it could be in the hands of the ones most worthy of it.”

O my brethren, ward yourselves from this: this is a hidden danger which could easily be your clothing, much of it which leads you astray from your path, and much of it mooves you away from the truth. Be careful of this and do not be of those who love appearance (/being known). And Imam Ahmad Rahimahullah, if he walked the streets, he would walk between the bearers and the workers, so as he would not be recognized. O my brethren:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ

That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqeen (God fearing).

 

 

Abdullah Azzam’s Encounter with Hypocrite Jinn’s in Ramadan

A Simple Ramadhan

By Shaykh Abdullah Azzam

O you who believe! Fasting was prescribed for you as it was prescribed for those before you, so that you may become pious. Fast for a fixed number of days, but if any of you is ill or on a journey, the same number should be made up from other days. And as for those who can fast with difficulty, they have to feed a poor person. But, whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you knew.’ [al-Baqarah, 183-184]

It is, as the Lord of Glory Said, a fixed number of days. Rather, it is a fixed number of hours! The month of Ramadhān is either 720 hours, or 696 hours, and every minute of it has a price and a value. The Salāf and the Companions – may Allah be Pleased with them – used to await these days of Ramadhān from the year to year, as it has been reported in a narration that the Companions used to say, when Rajab had arrived:

‘O Allāh, assist us in worshiping You in Rajab and Sha’bān, and allow us to witness Ramadhān.’

Because Ramadhān is the annual occasion of the cleansing of the soul, spirit, and body, its effect on the human spirit and body is not that profound. The acts of worship of the soul are many, and as much as the body receives its share of pain during the course of its worship, it will receive its share of light. That is why Jihād is the uppermost peak of Islām; because it is the most painful and difficult of the acts of worship. Its reward is greater, its effect on the soul deeper, and its result in building the spirit and in ingraining Tawhīd in it is great.

Therefore, there are acts of worship dealing with one’s wealth. However, its effect on the soul is usually less than the effect of an act of worship dealing with the body. So, Zakāh has a deep effect on the soul, as it purifies it from covetousness. However, you cannot truly sympathize with the poor person unless you feel his pain, live as he lives, and starve as he starves. If you starve, then you feel your body becoming stronger and more durable. At that time, you become joyous that you were able to sacrifice something and purify yourself from covetousness.

Jihād is the same way: Jihād with one’s wealth does not purify one’s soul in the same way as Jihād with one’s self does. And because of this, Islām did not relieve any of the Companions of the obligation of Jihād with his self, no matter what his position in society, and no matter how good his reputation, such as in the case of ‘Uthmān.

And the Salaf – may Allah be Pleased with them – would calculate Ramadhān by the minute. They were praying behind Ubayy bin Ka’b – and ‘Umar bin al-Khattāb was praying Tarawih behind him – and they would require sticks to support themselves on as a result of his long standing in the prayer, and the Companions would say: ‘We fear that we will miss the suhur praying behind Ubayy, and we fear that the Fajr time will come, causing us to miss the Blessed Meal [suhur] so, let our children rush to prepare the meal.’

And it was reported from some of the Tabi’in, and those who came after them, in regards to their Qur’ān and prayer, that some of them would complete reciting the Qur’ān sixty times in Ramadhān, and this was specifically narrated in regards to al-Imām ash-Shafi’ī; he used to complete it once during the day, and once during the night. Some of them would complete it once during the night and day, and others would complete it once every three days, until they reached the last ten days, in which they would seclude themselves in the mosque, completing it once a day.

And to complete the Qur’ān in a day is easy, if we keep in mind that to recite the Qur’ān slowly (tartil) takes about 24 hours, and a quicker recitation takes about ten hours. It is possible for the one who has memorized the Qur’ān to complete one juz’ in 20 minutes, allowing him to complete all thirty ajzāh in ten hours. I was told by Abū al-Hasan an-Nadawi, ‘I saw my teachers, and some of them would not speak at all in Ramadhān. Rather, they would only engage in worship; either Qur’ān or prayer. If someone were to speak to them, they would count out their words, and calculate them by the minutes and seconds.’

So, Ramadhān consists of fasting and prayer.

Because of this, the Salaf, such as al-Imām Mālik, would seclude themselves until the time of giving a class, saying: ‘Verily, Ramadhān is for praying and reciting the Qur’ān.” Some of them would say: ‘Ramadhān is praying, giving charity, and reciting the Qur’ān.’

And in Ramadhān, the Gates of Paradise are opened, and the Gates of Hell are shut, and the devils are chained up. This is something that actually happens, as one of my trustworthy friends who used to have contact with the jinn – but has since repented – informed me,

‘When I would ask the jinn who I would work with to relay to me any news, they would say: ‘We are inactive in Ramadhān.’ I used to think that they were believing jinn, as they would pray and fast with me. However, I realized from their answer, that they were devils [i.e., disbelieving jinn].

Later, after an experiment, I confirmed for myself that they were disbelievers: I requested from them one day that they heal my cousin, so, they said: ‘She will not be cured unless she puts on a cross.’

So, I said to them, ‘You really are devils. You are from the disbelieving jinn.’

They said, ‘We are from the believing jinn.’

I said, ‘From now, we have nothing to do with each other.’

They said, ‘We will hurt you, then.’

I said, ‘I dare you to try to hurt me. We will meet at midnight at the graveyard, the most secluded and frightening place I can think of,’ and at midnight, I made ablution and prayed two rak’āhs, and went to the graveyard. I did this for three nights in a row, but the jinn were unable to even come near me.’

So, it is something physical, not simply metaphoric. The devils are chained, and they are unable to move about and cause evil between the people. The major jinn are the ones who are chained, while the minor devils are left to move about.

And Ramadhān is the Ramadhān of Jihād, so, I advise everyone of you to not fall short in a single day in Ramadhān.

I was in Qatar, or the Emirates, and I was told, ‘The brothers in America called, asking if you could go spend the last ten nights with them.’ I said, ‘Subhān Allāh! I spend the last ten nights in America, and I leave Jalalabad, Qandahar, and Kabul erupting? The hour in these places is better than standing in prayer for sixty years, and I go and enter America, even if in Ramadhān?’ And because of this, for the duration of my stay here, especially in the last five years, I always loved to spend every Ramadhān outside of Peshawar, and to not enter Peshawar unless it was necessary. I would spend it either in the training camp in Sada, Jadji, or any other place, so that it would be written for me as a Ramadhān of ribāt, and the Ramadhān in the land of ribāt is a thousand times better than Ramadhān outside of the land of ribāt, as the Prophet [saw] said, ‘Ribāt for one day in the Path of Allāh is better than a thousand days in any other place, even if one were to fast all day and pray all night.’ [at-Tirmidhī and an-Nasa'ī]

So, brothers, whoever of you stays in Peshawar, then let him comply with the following daily program;

Do not stay up late in Ramadhān, as Ramadhān is the time of praying, fasting, and seeking Allāh’s forgiveness during the morning hours. So, break your fast in your homes on some dates or water, or in the mosque, and provide some dates and water in the mosques for those who might break their fast there, and glad tidings to the one who provides food for the one breaking his fast; ‘Whoever provides food for the fasting person, then, he will have the same reward as the fasting person, without the fasting person’s reward being diminished at all,’ even if it is only on a piece of a date, so, for this, let the competitors compete for this great reward.

I was in Qatar, and some of the good-doers said to me, ‘We wish to provide food for a thousand fasting Mujāhidin for all of Ramadhān. How much does each Mujāhid require in Ramadhān?’ I said, ‘He requires three Qatari Riyal or Dirham.’ Suddenly, a check was being written for 90,000 Qatari Riyal, with him saying, ‘This is the cost of food for a thousand Mujāhidin in Jalalabad, and I ask that you alert me of its arrival.’ When it arrived the next day, I was surprised to hear the phone ring, with him telling me, ‘The money for the food of two thousand more is on the way. Feed them rice and meat, as they are the best of foods.’

Comply with this program, and it is easy: break your fast in the mosque, then pray the Maghrib. Return to your homes, eat as much as Allah has Willed for you to eat, and after that, make istighfar while you are awaiting the time for ‘Isha’. Then, pray the ‘Isha’ and Tarawih in the mosque, then, return to your homes. Eat the suhur, and be particular about this time. In addition to it being a blessed meal, the best time to make istighfar is in these early morning hours.

So, after the suhur, rush to make ablution and perform some Tahajjud, and increase in your connection with the Lord of Glory, ‘Our Lord descends to the lowest heaven during the last third of the night, Asking, ‘Who will call on Me so that I may respond to him? Who is asking something of Me so I may give it to him? Who is asking for My forgiveness so I may forgive him?’

So, take advantage of these times – the early morning hours – in which an answered supplication is almost certain.

‘Those who are patient, those who are true, the obedient with sincere devotion in worship to Allah, and those who spend in the Way of Allah, and those who pray and beg Allah’s Pardon in the last hours of the night.’ [al-‘Imran, 17]

‘They used to sleep but little by night, and in the hours before dawn, they were asking for forgiveness.’ [adh-Dhariyāt, 17-18]

So, when the Fajr time enters, go to the mosque and pray there. And try, if you do not have work, to not sleep during the time between Fajr and sunrise, ‘For me to sit with a group of people after the morning prayer, remembering Allāh – the Mighty and Majestic – until the Sun rises is more beloved to me than freeing four slaves from the children of Ismā’īl…” [Reported by Abū Dawūd]

After this, go and rest until midday. From midday until ‘Asr, attend to the needs of your family.

Try to generally decrease in eating, drinking, and consuming sweets, keeping in mind that you are surrounded by widows, children, and orphans who are unable to afford plain rice. Set aside your sweets, bread, and rice for such people.

Your women are also in need of cleansing their souls, and they are in need of freeing themselves for the recitation of the Qur’ān and worship. Their preoccupation with preparing food is a preoccupation from the essential activities of Ramadhān; it is a preoccupation from istighfar, recitation, and worship. So, if you pray the ‘Asr, and you have no other obligations to keep you busy, seclude yourself in the mosque until the Sun sets, and indulge in the recitation of the Qur’ān, ‘…and for me to sit with a group of people after the ‘Asr prayer, remembering Allāh – the Mighty and Majestic – until the Sun sets is more beloved to me than freeing four slaves from the children of Ismā’īl.’ So, when it is time for Maghrib prayer, pray it, and return to your home.

This is a program that anyone can follow, either most or all of it. Pay close attention to these days, in particular, and pay attention to these hours. In Ramadhān, there is no time for ‘he said, she said,’ or watching television, or socialization. Do not visit one another in your houses during the nights of Ramadhān, as this constitutes wasting and theft of time of this blessed month. There is the mosque in which you are able to meet and chat in after praying Tarawih, and any of your brothers who need something from you, your meeting place is in the mosque, and your place of departure is the mosque. Do not preoccupy the people with your presence in their homes during the nights of Ramadhān…”

['at-Tarbiyāh al-Jihādiyyah wal-Bina', 3/86-93]

http://forums.islamicawakening.com/f20/shaykh-abdullah-azzam-simple-ramadhan-28060/

Read more of his amazing works here;
http://forums.islamicawakening.com/f17/words-abdullah-azzam-3280/?highlight=azzam

A Glimpse at al-Nawawi and some Miracles he recieved from Allah…

“…It is known that he is from the most knowledgeable of scholars in the history of Islam. I mean, if you were to take the ten most notable scholars of the Muslims throughout history, an-Nawawi would be one of them. He wrote a commentary on ‘Sahih Muslim,’ and he wrote his book ‘al-Majmu” in Fiqh, regarding which Ibn Kathir said: “Nothing was ever written to match its brilliance.” And yes, nothing was ever written like this book.

When you read anything by an-Nawawi, you feel as if you are a plant that is being watered, as he delves deeply into meanings and concepts. Add to this that he abstained from the worldly pleasures, he was a devout worshipper, he would enjoin what was good, and he would forbid what was wrong. He would stand up to the rulers in the peak of their power. One time, the lamp he was using went out, and he lit it with his hand – he continued writing using light that was emanating from his hand!

The Conflict with the Tartar (the Mongols)

He came into conflict with Dhahir Baybras, the ruler of Sham and Egypt. Dhahir Baybras requested a fatwa from the scholars that money should be collected in order to prepare an army to fight the Tatars in 658 H. When the Tatars occupied Baghdad and advanced upon Palestine and turned towards Sham, he requested a fatwa while the Tatars were in Palestine that money should be collected to purchase weapons.

Every single scholar issued the fatwa except for an-Nawawi. He said: “I will not provide you with such a fatwa.”

Dhahir asked: “Why not? I want to purchase arms for this struggle, and you refuse to issue a fatwa for it? The entire Ummah and Religion will be exposed to loss.”

He replied: “Because you came to us as a slave who owned nothing, and I see that you now own gardens, servants, slave girls, silver, and gold. So, if you sell all of these things and still need money after that, I will issue the fatwa you seek.”

He said: “Leave Sham.”

And he left and went to a small village in Nawa (his hometown). The scholars came to Dhahir Baybras and said to him: “The scholars of Sham are nothing without Muhi ad-Din an-Nawawi.” He replied: “Bring him back.” They then went to an-Nawawi and said: “Come back, O Muhi ad-Din.” an-Nawawi said: “By Allah, I will not go back while Dhahir is in it,” and Allah fulfilled his oath: Dhahir died a month later, and an-Nawawi returned to Sham.

This is an-Nawawi, the devout worshipper, the scholar, the zahid, the scholar of Usul, Fiqh, and Hadith. Look at the blessing that is in his books…ya Salam! Look at the barakah: his book ‘al-Majmu” has provided much benefit, his book ‘Riyad as-Salihin,’ his book of forty Hadith, his book ‘al-Adhkar’ – you can feel the barakah in his books. No books have been so widely distributed as the books of an-Nawawi…”

['Fi Dhilal Surat at-Tawbah'; p. 67-68]

http://iskandrani.wordpress.com/2008/06/05/

>Our Inner vs. Outer Condition:

>Our Inner vs. Outer Condition:

“…And the believer – subhan Allah, glory be to You, O Lord – is liked by everyone no matter what.

Why?

The believer isn’t fake. There is nothing you can hold against him. What he does in secret is what he does openly. There aren’t secret acts and public acts. He doesn’t have a personality in secret and a different one in public. They are both the same. So, if you were to peek into his life when he’s alone, you’d find him even better than he is in public. If you were to see him at home at night, you’d find him either praying, sleeping, eating suhur, or reciting the Qur’an. There is nothing you can hold against him. There is no girl he has snuck in to commit indecent acts with, nor does he have stolen money that he is counting.

His outer condition is like his inner condition. In fact, his inner condition is even better than his outer, and the early Muslims would say ‘O Allah, make our inner condition better than our outer condition, and make our outer condition good.’ There is nothing you can hold against him. He has inner confidence, is sure of himself, and is relaxed.

As for the hypocrite, he fears that everyone will discover his faults and that they are privy to his sins. This is why it’s as if the suspicious person wants to tell people ‘Take me away, take me away.’ Why? He is filled with faults, and he suspects that this person knows of them, that person found out, etc. So, his whole life is full of anxiety and constriction.

As for the believer, ‘Umar bin al-Khattab nullified his ablution while on the pulpit. He said: “O people, I’ve passed gas, and I am going to make ablution and return.” He is sure of himself. So, why would he care what people think? On a day other than Friday, he ascended the pulpit and gathered the people and said: “O people, a few years ago, I used to herd sheep for people in Makkah for a few copper coins.” So, ‘Abd ar-Rahman bin ‘Awf took him aside and said to him privately: “Commander of the Believers, you did nothing but belittle yourself in front of everyone.” So, ‘Umar said: “That was exactly my intention. I felt impressed with myself, and therefore wanted to humble myself in front of everyone.”"

['Fi Dhilal Surat at-Tawbah'; p. 489]

http://iskandrani.wordpress.com/2009…ter-condition/ __________________

http://forums.islamicawakening.com/dawah-methodology/3280-words-abdullah-azzam-10.html#post247406

Our Inner vs. Outer Condition:

Our Inner vs. Outer Condition:

“…And the believer – subhan Allah, glory be to You, O Lord – is liked by everyone no matter what.

Why?

The believer isn’t fake. There is nothing you can hold against him. What he does in secret is what he does openly. There aren’t secret acts and public acts. He doesn’t have a personality in secret and a different one in public. They are both the same. So, if you were to peek into his life when he’s alone, you’d find him even better than he is in public. If you were to see him at home at night, you’d find him either praying, sleeping, eating suhur, or reciting the Qur’an. There is nothing you can hold against him. There is no girl he has snuck in to commit indecent acts with, nor does he have stolen money that he is counting.

His outer condition is like his inner condition. In fact, his inner condition is even better than his outer, and the early Muslims would say ‘O Allah, make our inner condition better than our outer condition, and make our outer condition good.’ There is nothing you can hold against him. He has inner confidence, is sure of himself, and is relaxed.

As for the hypocrite, he fears that everyone will discover his faults and that they are privy to his sins. This is why it’s as if the suspicious person wants to tell people ‘Take me away, take me away.’ Why? He is filled with faults, and he suspects that this person knows of them, that person found out, etc. So, his whole life is full of anxiety and constriction.

As for the believer, ‘Umar bin al-Khattab nullified his ablution while on the pulpit. He said: “O people, I’ve passed gas, and I am going to make ablution and return.” He is sure of himself. So, why would he care what people think? On a day other than Friday, he ascended the pulpit and gathered the people and said: “O people, a few years ago, I used to herd sheep for people in Makkah for a few copper coins.” So, ‘Abd ar-Rahman bin ‘Awf took him aside and said to him privately: “Commander of the Believers, you did nothing but belittle yourself in front of everyone.” So, ‘Umar said: “That was exactly my intention. I felt impressed with myself, and therefore wanted to humble myself in front of everyone.”"

['Fi Dhilal Surat at-Tawbah'; p. 489]

http://iskandrani.wordpress.com/2009…ter-condition/ __________________

http://forums.islamicawakening.com/dawah-methodology/3280-words-abdullah-azzam-10.html#post247406

Learning to Use Weapons is from the Way of the Salaf

Learning to Use Weapons is from the Way of the Salaf

by Shaykh Dr. Abdullah Azzam ash-Shahīd

Extract from Nida’ul-Islam vol.5 issue 23
Translated by Abu Zayd

Indeed the Lord of Honour has obligated preparation (for Jihād) in the Wise Remembrance (i.e. the Qur’ān). He says,

“And make ready against them all you can of Quwwah, including steeds of war to threaten the enemy of Allāh and your enemy.” [Qur'ān 8:60]

Ibn ‘Abbas said, ” ‘al-Quwwah’ (lit. Power) here is the weapon and the shield, and he sallallāhu ‘alayhi wa sallam said, ‘Verily, indeed al-Quwwah is firing.’ “ [Related by Muslim]

As-Sa’dī said, ” ‘al-Quwwah’ is the weapon you terrorize the enemy of Allāh and your enemy with; Ibn Abbas said, ‘You pierce the enemy of Allāh and your enemy with it.’ “

So the Lord of Honour has obligated preparation with a weapon and a horse to affront the enemies of Allāh and humiliate them. A man met Imām Mujāhid (the scholar of tafsīr) in Makkah (and Mujāhid was) with saddle-bags; Mujāhid said, “This is from al-Quwwah”, and Mujāhid was making ready for battle.

The Companions use to praise al-Quwwah and compete in the field of honour and jihād; ‘Urwah al-Bāriqī use to have seventy horses ready for jihād.

The hadīth, “Verily, indeed al-Quwwah is firing” reflects the evidence and miraculous nature of Prophethood, as the large part of recent wars are established by firing, from bullets to cannons to rockets. All of them are (forms of) firing, whereas the wars of old and his time sallallāhu ‘alayhi wa sallam, their load relied upon swords, spears and horses, and as for the use of arrows, it was much less than them (i.e. the sword, spears and horses).

Therefore we see the horse, sword and spear have many names occurring in the poetry of the pre-Islāmic Arabs and then in their poetry after Islām. Indeed, very often they used to boast about the sword, spear and stallion, praising them, (but) as for the occurrence of arrows in their poetry, then it was very seldom and rare compared to the sword and spear.

The fact is that when we used to use this language, it was understood by all races; awe used to be in the hearts of our enemies from us; victory used to come to use by a month’s journey through fear. The enemies’ shoulders trembled, their limbs shivered and their joints quaked in the face of the mention of the Muslims, whose enemies used to described them as, “Monks by night, Warriors by day.”

http://209.85.229.132/search?q=cache:etCve7RgxVIJ:www.sunnahonline.com/ilm/jihaad/0007.htm+salaf+sell+horse&cd=2&hl=en&ct=clnk&gl=uk&client=firefox-a

>Learning to Use Weapons is from the Way of the Salaf

>

Learning to Use Weapons is from the Way of the Salaf

by Shaykh Dr. Abdullah Azzam ash-Shahīd

Extract from Nida’ul-Islam vol.5 issue 23
Translated by Abu Zayd

Indeed the Lord of Honour has obligated preparation (for Jihād) in the Wise Remembrance (i.e. the Qur’ān). He says,

“And make ready against them all you can of Quwwah, including steeds of war to threaten the enemy of Allāh and your enemy.” [Qur'ān 8:60]

Ibn ‘Abbas said, ” ‘al-Quwwah’ (lit. Power) here is the weapon and the shield, and he sallallāhu ‘alayhi wa sallam said, ‘Verily, indeed al-Quwwah is firing.’ “ [Related by Muslim]

As-Sa’dī said, ” ‘al-Quwwah’ is the weapon you terrorize the enemy of Allāh and your enemy with; Ibn Abbas said, ‘You pierce the enemy of Allāh and your enemy with it.’ “

So the Lord of Honour has obligated preparation with a weapon and a horse to affront the enemies of Allāh and humiliate them. A man met Imām Mujāhid (the scholar of tafsīr) in Makkah (and Mujāhid was) with saddle-bags; Mujāhid said, “This is from al-Quwwah”, and Mujāhid was making ready for battle.

The Companions use to praise al-Quwwah and compete in the field of honour and jihād; ‘Urwah al-Bāriqī use to have seventy horses ready for jihād.

The hadīth, “Verily, indeed al-Quwwah is firing” reflects the evidence and miraculous nature of Prophethood, as the large part of recent wars are established by firing, from bullets to cannons to rockets. All of them are (forms of) firing, whereas the wars of old and his time sallallāhu ‘alayhi wa sallam, their load relied upon swords, spears and horses, and as for the use of arrows, it was much less than them (i.e. the sword, spears and horses).

Therefore we see the horse, sword and spear have many names occurring in the poetry of the pre-Islāmic Arabs and then in their poetry after Islām. Indeed, very often they used to boast about the sword, spear and stallion, praising them, (but) as for the occurrence of arrows in their poetry, then it was very seldom and rare compared to the sword and spear.

The fact is that when we used to use this language, it was understood by all races; awe used to be in the hearts of our enemies from us; victory used to come to use by a month’s journey through fear. The enemies’ shoulders trembled, their limbs shivered and their joints quaked in the face of the mention of the Muslims, whose enemies used to described them as, “Monks by night, Warriors by day.”

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