Pigs Will Fly over Saudi Arabia?

Islam the death cult and Muhammad are depicted where they properly belong, Islam dead and Muhammad’s head on a woman’s spear.

Islam the death cult and Muhammad are depicted where they properly belong, Islam dead and Muhammad’s head on a woman’s spear.

Pat Condell Pat Condell·125 videos

Published on Mar 13, 2013

The OIC assault on free speech continues.

“If the freedom of speech is taken away then dumb and silent we may be led, like sheep to the slaughter.” – George Washington.

OIC coming back with another attempt to stamp out free speech

Saudi king demands global blasphemy law

Arab League demands global blasphemy law

Saudis call for internet censorship

Sec-General of Gulf Co-operation Council calls for blasphemy law

Islamic states to reopen quest for global blasphemy law

Atheists face extensive discrimination, UN rights council told

End blasphemy laws threatening minorities: UN faith expert

Nearly half Saudi women are beaten at home

Sudan government amputates man’s hand and foot

OIC set up Islamic human rights commission

Sentenced to death for blasphemy in Pakistan for complaining about noise from Muslim ceremony.

Saudis bribe UNESCO to let them influence school textbooks.

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3 Responses to Pigs Will Fly over Saudi Arabia?

  1. Pip Power says:

    Allah & His Bootyful Prophet

    To help you understand how the prophet and his followers made a living in Medina, I have taken these verses from the Quran and the Sahih Bukhari Hadith, which are self explanatory and need no analysis from me. Read them and make up your own mind. I have only taken a snap shot and would encourage you to do your own research by using the Islamic websites http://www.thenoblequran.com and http://www.searchtruth.com for the Quran and Hadith. It’s mind blowing and does make the Somali Pirates look tame in comparison. Booty is a more civilized word for goods obtained from looting.
    Here are the verses :-
    Verses from the Quran (www.thenoblequran.com)
    Al-Anfal 8:41:
    And know that whatever of war-booty that you may gain, verily one-fifth (1/5th) of it is assigned to Allâh, and to the Messenger, and to the near relatives [of the Messenger (Muhammad SAW)], (and also) the orphans, Al-Masâkin (the poor) and the wayfarer, if you have believed in Allâh and in that which We sent down to Our slave (Muhammad SAW) on the Day of criterion (between right and wrong), the Day when the two forces met (the battle of Badr) – And Allâh is Able to do all things.
    Al-Ahzab 33:27:
    And He caused you to inherit their lands, and their houses, and their riches, and a land which you had not trodden (before). And Allâh is Able to do all things.

    Verses from the Sahih Bukhari Hadith (www.searchtruth.com)
    Book #53, Hadith #351:
    Narrated Jabir bin Abdullah: Allah’s Apostle said, “Booty has been made legal for me.”
    Book #7, Hadith #331:
    Narrated Jabir bin ‘Abdullah: The Prophet said, “I have been given five things which were not given to any one else before me. 1. Allah made me victorious by awe, (by His frightening my enemies) for a distance of one month’s journey. 2. The earth has been made for me (and for my followers) a place for praying and a thing to perform Tayammum, therefore anyone of my followers can pray wherever the time of a prayer is due. 3. The Booty has been made Halal (lawful) for me yet it was not lawful for anyone else before me. 4. I have been given the right of intercession (on the Day of Resurrection). 5. Every Prophet used to be sent to his nation only but I have been sent to all mankind.
    Book #2, Hadith #35:
    Narrated Abu Huraira: The Prophet said, “The person who participates in (Holy battles) in Allah’s cause and nothing compels him to do so except belief in Allah and His Apostles, will be recompensed by Allah either with a reward, or Booty (if he survives) or will be admitted to Paradise (if he is killed in the battle as a martyr). Had I not found it difficult for my followers, then I would not remain behind any sariya going for Jihad and I would have loved to be martyred in Allah’s cause and then made alive, and then martyred and then made alive, and then again martyred in His cause.”
    Book #8, Hadith #367:
    Narrated ‘Abdul ‘Aziz: Anas said, ‘When Allah’s Apostle invaded Khaibar, we offered the Fajr prayer there yearly in the morning) when it was still dark. The Prophet rode and Abu Talha rode too and I was riding behind Abu Talha. The Prophet passed through the lane of Khaibar quickly and my knee was touching the thigh of the Prophet . He uncovered his thigh and I saw the whiteness of the thigh of the Prophet. When he entered the town, he said, ‘Allahu Akbar! Khaibar is ruined. Whenever we approach near a (hostile) nation (to fight) then evil will be the morning of those who have been warned.’ He repeated this thrice. The people came out for their jobs and some of them said, ‘Muhammad (has come).’ (Some of our companions added, “With his army.”) We conquered Khaibar, took the captives, and the Booty was collected. Dihya came and said, ‘O Allah’s Prophet! Give me a slave girl from the captives.’ The Prophet said, ‘Go and take any slave girl.’ He took Safiya bint Huyai. A man came to the Prophet and said, ‘O Allah’s Apostles! You gave Safiya bint Huyai to Dihya and she is the chief mistress of the tribes of Quraiza and An-Nadir and she befits none but you.’ So the Prophet said, ‘Bring him along with her.’ So Dihya came with her and when the Prophet saw her, he said to Dihya, ‘Take any slave girl other than her from the captives.’ Anas added: The Prophet then manumitted her and married her.” Thabit asked Anas, “O Abu Hamza! What did the Prophet pay her (as Mahr)?” He said, “Her self was her Mahr for he manumitted her and then married her.” Anas added, “While on the way, Um Sulaim dressed her for marriage (ceremony) and at night she sent her as a bride to the Prophet . So the Prophet was a bridegroom and he said, ‘Whoever has anything (food) should bring it.’ He spread out a leather sheet (for the food) and some brought dates and others cooking butter. (I think he (Anas) mentioned As-SawTq). So they prepared a dish of Hais (a kind of meal). And that was Walrma (the marriage banquet) of Allah’s Apostle .”
    Book #34, Hadith #432:
    Narrated Abu Said Al-Khudri: that while he was sitting with Allah’s Apostle he said, “O Allah’s Apostle! We get female captives as our share of Booty, and we are interested in their prices, what is your opinion about coitus interrupt us?” The Prophet said, “Do you really do that? It is better for you not to do it. No soul that which Allah has destined to exist, but will surely come into existence.
    Book #38, Hadith #503:
    Narrated Marwan bin Al-Hakam and Al-Miswar bin Makhrama: When the delegates of the tribe of Hawazin after embracing Islam, came to Allah’s Apostle, he got up. They appealed to him to return their properties and their captives. Allah’s Apostle said to them, “The most beloved statement to me is the true one. So, you have the option of restoring your properties or your captives, for I have delayed distributing them.” The narrator added, Allah’s Apostle c had been waiting for them for more than ten days on his return from Taif. When they realized that Allah’s Apostle would return to them only one of two things, they said, “We choose our captives.” So, Allah’s Apostle got up in the gathering of the Muslims, praised Allah as He deserved, and said, “Then after! These brethren of yours have come to you with repentance and I see it proper to return their captives to them. So, whoever amongst you likes to do that as a favor, then he can do it, and whoever of you wants to stick to his share till we pay him from the very first Booty which Allah will give us then he can do so.” The people replied, “We agree to give up our shares willingly as a favor for Allah’s Apostle.” Then Allah’s Apostle said, “We don’t know who amongst you has agreed and who hasn’t. Go back and your chiefs may tell us your opinion.” So, all of them returned and their chiefs discussed the matter with them and then they (i.e. their chiefs) came to Allah’s Apostle to tell him that they (i.e. the people) had given up their shares gladly and willingly.
    Book #52, Hadith #46:
    Narrated Abu Huraira: I heard Allah’s Apostle saying, “The example of a Mujahid in Allah’s Cause– and Allah knows better who really strives in His Cause—-is like a person who fasts and prays continuously. Allah guarantees that He will admit the Mujahid in His Cause into Paradise if he is killed, otherwise He will return him to his home safely with rewards and war Booty.”
    Book #52, Hadith #104:
    Narrated ‘Urwa Al-Bariqi: The Prophet said, “Good will remain (as a permanent quality) in the foreheads of horses (for Jihad) till the Day of Resurrection, for they bring about either a reward (in the Hereafter) or Booty (in this world.”
    Book #52, Hadith #153:
    Narrated ‘Umar: The properties of Bani An-Nadir which Allah had transferred to His Apostle as Fai Booty were not gained by the Muslims with their horses and camels. The properties therefore, belonged especially to Allah’s Apostle who used to give his family their yearly expenditure and spend what remained thereof on arms and horses to be used in Allah’s Cause.
    Book #52, Hadith #286:
    Narrated Salama bin Al-Akwa: “An infidel spy came to the Prophet while he was on a journey. The spy sat with the companions of the Prophet and started talking and then went away. The Prophet said (to his companions), ‘Chase and kill him.’ So, I killed him.” The Prophet then gave him the belongings of the killed spy (in addition to his share of the war Booty).
    Book #52, Hadith #301:
    Narrated Anas: The Prophet performed ‘Umra, setting out from Al-Jarana where he distributed the war Booty of Hunain.
    Book #53, Hadith #325:
    Narrated ‘Aisha: (mother of the believers) After the death of Allah ‘s Apostle Fatima the daughter of Allah’s Apostle asked Abu Bakr As-Siddiq to give her, her share of inheritance from what Allah’s Apostle had left of the Fai (i.e. Booty gained without fighting) which Allah had given him. Abu Bakr said to her, “Allah’s Apostle said, ‘Our property will not be inherited, whatever we (i.e. prophets) leave is Sadaqa (to be used for charity).” Fatima, the daughter of Allah’s Apostle got angry and stopped speaking to Abu Bakr, and continued assuming that attitude till she died. Fatima remained alive for six months after the death of Allah’s Apostle. She used to ask Abu Bakr for her share from the property of Allah’s Apostle which he left at Khaibar, and Fadak, and his property at Medina (devoted for charity). Abu Bakr refused to give her that property and said, “I will not leave anything Allah’s Apostle used to do, because I am afraid that if I left something from the Prophet’s tradition, then I would go astray.” (Later on) Umar gave the Prophet’s property (of Sadaqa) at Medina to ‘Ali and ‘Abbas, but he withheld the properties of Khaibar and Fadak in his custody and said, “These two properties are the Sadaqa which Allah’s Apostle used to use for his expenditures and urgent needs. Now their management is to be entrusted to the ruler.” (Az-Zuhrl said, “They have been managed in this way till today.”)
    Book #53, Hadith #359:
    Narrated Ibn ‘Umar: ‘Uthman did not join the Badr battle because he was married to one of the daughters of Allah’s Apostle and she was ill. So, the Prophet said to him. “You will get a reward and a share (from the war Booty) similar to the reward and the share of one who has taken part in the Badr battle.”
    Book #59, Hadith #53:
    Narrated Ibn ‘Umar: On the day of Khaibar, Allah’s Apostle divided (the war Booty of Khaibar) with the ratio of two shares for the horse and one-share for the foot soldier. (The sub-narrator, Nafi’ explained this, saying, “If a man had a horse, he was given three shares and if he had no horse, then he was given one share.”)
    Book #59, Hadith #625:
    Narrated ‘Abdullah: When it was the day of Hunain, Prophet favored some people over some others (in the distribution of the booty). He gave Al-Aqra’ one-hundred camels and gave Uyaina the same, and also gave other people (of Quraish). A man said, “Allah’s Pleasure was not the aim, in this distribution.” I said, “I will inform the Prophet (about your statement).” The Prophet said, “May Allah bestow Mercy on Moses, for he was troubled more this but he remained patient.”

    There was a time, not so long ago, when the exponents of jihad minced no words and pulled no punches. They were brutally frank in spelling out what jihad really meant.

    But times have changed, particularly after the collapse of Christianity in the West and the rise of modern rationalism and humanism. Standards of moral judgment have increasingly tended to become universal, and no statement of faith can escape scrutiny simply because it is made in a book hailed as holy by some people. Defenders of jihad have been forced to develop an apologetics. They are now trying to protect by means of scholarship a doctrine which has so far been sustained by means of the sword.

    Let no one say any more that jihad does not mean what it has meant all along in the blood-soaked history of Islam.

    I wonder why scholarship should be needed for making people see what the ordinary common sense can see straight away. There is plenty of evidence that the common sense of the Pagans of Arabia had seen Islam for what it was worth, when Muhammad proclaimed his prophethood. For common sense is after all a combination of natural reason and natural moral conscience which all human beings share in greater or lesser measure.
    Jihad is one of the basic doctrines of Islam, but the average person’s knowledge of it is both superficial and unsatisfactory.
    In truth, jihad is war for the destruction of infidels (kafirs) and infidelity (kufr). To obviate prevailing misconception, it is important to explain the meaning of jihad from the Quran, the Hadith and the corpus of theological works collectively going by the name of Sharia. As jihad is a basic doctrine of Islam and as its focus is on the infidel, it is not fit that people should go on cherishing their deep-seated delusion regarding its meaning.
    Even the average Muslim’s knowledge of this doctrine is superficial. Every Islamic tenet is spread over the 6,000 and odd verses of the Quran in a desultory, haphazard manner. Few Muslims are competent enough to assemble the relevant verses enjoining jihad in order to get a systematic, coherent meaning. I hope this information will therefore be useful to non Muslims and Muslims alike.
    Jihad in the Quran
    The Quran does not discuss a single Islamic tenet systematically and in conformity with the arrangement of its chapters. The combined body of Revelations from Allah which constitute the Holy Book of Islam appeared to the Prophet without any logical sequence during the 23 years of his prophetic career (609 to 632 AD), and this fact accounts for its haphazard arrangement. The Quran has 114 chapters and some six thousand verses. The verses of jihad, like those explaining any other doctrine, remain spread over a great many chapters. This is the reason why, to an ordinary reader, the knowledge of any and every Islamic doctrine appears difficult, the doctrine of jihad being no exception.
    A second and more important reason for the difficulty is that the Quranic verses do not deliver their full meaning without knowledge of their relevance in the Prophet’s career. The Quran is not the only source book of Islam; the so-called Hadith collections share that role equally. Literally hadith means a report. In Islam’s technical vocabulary it stands for any report of the Prophet’s actions or sayings as embodied in canonical collections also called the Hadith in a collective sense. In Arabic the plural of hadith is ahadith; these describe what the Prophet did or what he said. As a Muslim would put it, these narrate the Prophet’s Sunnah (practice of the Prophet). In one sense, the importance of the Hadith literature in the life of a Muslim is even greater than that of the Quran. A Quranic text might admit of different meanings. Certainly different commentators could suggest different meanings of the same Quranic verse. But the relevant hadith, in explaining its meaning as exemplified in the Prophet’s practice, renders the meaning unique for all time to come. Even ahadith at times are found to be conflicting.
    Besides the Hadith, another source book for the Sunnah are the so-called sira or the biographies of the Prophet. These do not belong to the body of Islam’s canonical literature but in so far as the events described in them are considered genuine by the ulema or the collectors of the Hadith, these bring out the meaning of Quranic verses even more clearly than the Hadith. Thus the genuine biographies of the Prophet are important source books for Sunnah.
    After these preliminary remarks the reader must understand that the literal meaning of jihad is “effort” or “striving” – a meaning, to all intents and purposes, unrelated to the sanguinary activities with which the word has become inextricably woven. The technical expression used in the Quran is jihad fi Sabilillah, “effort in the way of Allah”. But even this expression does not explicitly mention any sanguinary conflict, and if we concentrate on meanings of words alone, we are likely to be led astray. When closely examined, the eighth surah (chapter) of the Quran, the Surah Anfal, and the ninth sûrah entitled Taubah are the truly jihadic surahs. But jihad is enjoined in many other chapters. Perhaps the most significant verse in this connection is Quran 8:39 which, in meaning, is almost identical with Quran 2:193.
    These declare: “Fight them until persecution is no more and religion is all for Allah.”
    In other words, Allah in 8:39 and 2:193 enjoins perpetual war for the destruction of the persecuting Qoreish of Mecca, and, by the same token, for the abolition of all non-Islamic religions the world over. Cf. N. J. Dawood’s rendering of the same verse, “Make war on them until idolatry is no more and Allah’s religion reigns supreme”, brings out the meaning more explicitly. This according to the Quran is the best “striving in the way of Allah”. This is Jihad fi Sabilillah in its most comprehensive meaning.
    (2) Is this war allegorical? In the 74th verse of Sûrah Nisã, Allah says very clearly:
    “Let those fight in the way of Allah who sell the life of this world for the other. Who so fighteth in the way of Allah, be he slain or victorious, on him we shall bestow a vast reward.”
    This verse clearly shows that there is nothing allegorical or metaphysical in the nature of war that is jihad; it is armed war and nothing else. The idea has been further explained in another verse which says:
    “Hast thou not seen those unto whom it was said: Withhold your hands and establish worship and pay the poor-due? But when fighting was prescribed for them, behold! a party of them fear mankind even as they fear Allah or with greater fear, and say: Our Lord! why hast Thou ordained fighting for us? If only Thou wouldst give us respite for a while. I Say: The comfort of this world is scant; the Hereafter will be better for him that
    wardeth off evil” (Quran 4:77).
    This verse describes the benefits of jihad to be enjoyed in the hereafter. Also it clearly shows that, instead of “withholding one’s hand”, jihad requires the waging of unremitting armed conflict. Obviously, this verse descended for the instruction of those Muslims who had been pleading against bloodshed and wanting “respite” from the duty of engaging in murderous confrontations. Historically too this verse is rather important. Before the Migration (to Medina) the number of Muslims (in Mecca) was not large, but even among that small number there were war-mongers whom Allah had to restrain as the issue of war in Mecca was dim. This comes out clearly in the first half of the verse. On the other hand, if the traditional date of the surah to which the whole verse belongs be accepted, the second half of the verse shows that after the reverse at the Battle of Uhud (625 AD), the Muslims of Medina wanted to settle down to a peaceful existence. This second half was intended to rouse them to renewed warlike effort, and to revive their drooping spirits. Not only that. The verse seems to imply that over and above the war-mongers there existed a body of Muslims who were essentially peace-living, and it required all the eloquence of Allah and his Prophet to rouse them and goad them into unflinching bloodshed. The lure of a felicitous hereafter was held up before them, and it was made clear that the abrogation of Meccan pacifism was final and irrevocable.
    (3) The extent of violence and bloodshed permitted in jihad is also clearly stated in the Koran. The 5th verse of Surah Taubah makes no bones about the matter. Allah says in so many words:
    “When the sacred months have passed, slay the idolaters wherever ye find them, and take them, besiege them and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free.”
    The meaning of this verse is clear enough. “Profess Islam or else die” – such is the upshot of this verse expressed in the most transparent language possible. But clearer even than this is the declaration embodied in the 67th verse of Surah Anfãl, which says:
    “It is not for any Prophet to have captives until he hath made slaughter in the land. Ye desire the lure of this world but Allah desireth (for you) the hereafter.”
    The historical background of this particular verse is important. Every student of Islamic history knows that the first landmark in the world-conquering mission of Islam was the Battle of Badr (624 AD). For the Qureishite idolaters of Mecca who fell into Muslim hands in that war, a proposal was mooted that all those captives be let off in lieu of adequate ransom. The idea was to earn some money by sparing the lives of the captured Qureish. Historians attribute this proposal to have originated from Abu Bakr. Another suggestion came from Umar who would have all the idolaters slaughtered. The Prophet accepted Abu Bakr’s suggestion and, after killing a handful, let off the rest of the prisoners in lieu of some ransom money. Evidently this was not to the liking of Allah who would have a “slaughter in the land” rather than that his devotees should opt for “the lure of this world” – an expression which evidently stands for the ransom money accepted by the Prophet. As Mohammed Pickthall puts it,
    “The Prophet took the verses as a reproof, and they are generally understood to mean that no quarter ought to have been given in that first battle.”
    The sanguinary nature of jihad comes out in this episode with the uttermost clarity.
    (4) A variant of this ransom money was the famous jizyah or poll-tax or capitation-tax as it has been variously rendered. Literally it means “retribution tax” – the retribution for obstinacy in refusing to renounce kufr (infidelity). The Revelation enjoining the institution of this tax also occurs in the Quran. Surah Taubah declares with thunderous clarity:
    “Fight against such of those who have been given the Scripture as believe not in Allah nor the last day, and forbid not that which Allah hath forbidden by His Messenger and follow not the religion of truth, until they pay the tribute (jizya) readily, being brought low” (Quran 9:29). For “readily” most versions have “with their own hands”. Actually in the law books the prescription is that jizyah has to be paid in person.
    This verse is of the greatest historical significance, and to explain it we must first of all know the meaning of the expression “those who have been given the Scripture”. The Arabic original of the expression, Ahl-ul-Kitãb, and the English phrase “People of the Book”, is important.
    In orthodox Islam the term Kitãbî stands for Jews and Christians. This is because the Quran recognizes the Jewish Scripture Taurãt (=Old Testament) and the Christian Gospels Injîl (=Evangel=New Testament) as Revelations equally authentic with the Quran but superseded, as this very verse indicates, only by the latter. The non-Kitãbîs or non-Scriptuaries of the world are, in the Quran, designated as mushrik (=idolaters). With this explanation, the verse in question simply states that the lives of Scriptuaries may be spared in jihad, provided they pay the poll-tax “in humility and with their own hands”. The verse is silent regarding idolaters; it does not specify if their lives too can be spared in lieu of jizyah. But as mentioned earlier, Islamic tenets do not derive from the Quran alone. There occur ahadith – not recognized by all the schools of Islamic jurisprudence – which are supposed to mention the letting off by the Prophet of certain idolatrous (non-Arab) tribes in lieu of the poll-tax. The ulema, even to this day, are not unanimous whether Hindus deserve such immunity, even though the Sultans and Padishahs of Delhi had granted it by recognizing their Hindu subjects as kharãjguzãr (=payer of the poll-tax) and zimmî (=held in tutelage). Even the fanatical Aurangzeb did not controvert this usage.
    (5) Not only the poll-tax or ransom money. Another fruit of jihad is “plunder” or “spoils of ghanîmah” as the Quran puts it. The 69th verse of Surah Anfãl declares:
    “Eat ye the spoils of war. They are lawful and pure.”
    To sum up, the following are the rules and instructions regarding jihad as laid down in the Quran:
    (a) The ultimate object of jihad is to Islamize the whole of humanity. Since the Prophet’s sojourn in Medina, this duty has been permanently enjoined on Muslims over the length and breadth of the world.
    (b) The immediate objects of jihad are four in number: (1) spread of Islam by war; (2) the destruction of infidels; (3) jizyah; and (4) plunder. Plunder in jihad is actually twofold in nature. Plunder of property as well as enslavement of the female and child population of the vanquished infidels are both recognized as ghanîmah.
    (c) For Scriptuaries the imposition of jizyah is the rule, just as for idolaters the rule is mass-slaughter. But there are many exceptions to this general rule. Mass-slaughter of Jews in jihad is eminently permissible. On the other hand, even idolaters can be let off on payment of the poll-tax. The Quran has not published any rigorous rule regarding these matters.
    (d) Jihad is by no means a war for self-defense. Historically the verse “kill the idolaters wherever you find them” (Quran 9:5) forms an item in the “immunity” granted to the Prophet in 631 AD regarding his obligations to the idolaters of Arabia. But as in every verse of the Quran, the implication of such immunity in respect of a particular set of infidels embraced in due course idolaters of any and every country of the world. Such an injunction is necessarily informed with the spirit of extreme aggressiveness. For those who plead that the call of jihad is an injunction for self-defense, the so-called immunity verses of the 9th surah are the best refutation; but there are many other verses which confute the plea.
    In conclusion it is only necessary to add that according to the Quran, the duty of jihad for any and every Muslim of the world preponderates over all other Islamic duties. This is brought out most clearly in verses 9:19-22, but these are by no means the only verses with a similar import.
    In these verses Allah makes an estimate of the relative excellence of a Muslim who engages in jihad as contrasted with another who is engaged in pacific Islamic duties:
    “Count ye the slaking of a pilgrim’s thirst and tendence of the Inviolable Place of Worship (i.e. the Kaaba) as (equal to the worth of him) who believeth in Allah and the Last Day, and striveth in the way of Allah (i.e. engages in jihad). They are not equal in the sight of Allah. Those who believe and have left their homes and striven with their wealth and their lives in the way of Allah are of much greater worth in Allah’s sight.” (Quran 9:19-22).
    The meaning of these verses is clear enough. The “greater worth” of the mujahid in the sight of Allah necessarily renders him fit to obtain a greater reward here as well as hereafter. The reward here is an exclusive share in the spoils of war which is denied to the sedentary Muslim. Also Quran 4:95 where sedentary Muslims are specifically mentioned and shrugged off. The reward hereafter is everlasting residence in the highest heaven which the Hadith literature designates as Jannãt-ul firdaus. It is to that literature that we must turn now to see how Allah’s injunctions are confirmed and, in fact, added to in the Prophet’s Sunnah.

    Jihad in the Hadith
    The Quran is canonical scripture par excellence, and is common to all sections of Muslims. But the Hadith of the Sunnis is not the same as the Hadith of the Shias. It seems there is hesitancy even amongst the ulema in making the Hadith literature easily available to infidels. At any rate, their enthusiasm for making the Quran accessible to one and all is not matched by a similar effort towards popularizing the Hadith literature. This is perfectly understandable if we consider the fact that the language used in the Hadith literature at times borders on extreme coarseness and obscenity. It stands to reason that the ulema would not want to display this portion of their religious merchandise before the eyes of unsympathetic infidels. But this very fact has rendered the work of scholarship difficult. One has to be not only a competent Arabist but has also to run the gauntlet of ulemaic apposition to secure authentic works of Hadith. The scholarly searcher has to beware of the bowdlerized and severely edited works of Hadith which would meet him at every step in his research. With this warning, I would lead the reader to a brief discussion of the Hadith literature of the Sunnis.
    The ahadith accepted by the Sunnis as canonical have been collected in as many as six works. These in Arabic are called Sihah Sittah which in plain English means “the six authentics”. All these are considered canonical, but the collections by (1) Imam Bukhari and (2) Imam Muslim are supposed to be the most authentic of all. Those by (3) Tirmizi, (4) Abu Dau’d, (5) Abu Nasa’i and (6) Ibn Majah are the other four to make up the six. Another popular collection is Mishkat-ul-Masabih (=niche of lamp), which, besides containing ahadith from the authentic collections, contains a few more which are held in high esteem among Muslims without actually counting as canonical. Each of these collections has a separate section devoted to the subject of jihad. It would require a lot of hard work to analyze all these collections critically. The reader must be content with citations from Imam Muslim and Mishkat alone.
    For a full understanding of a hadith, it is important to have some knowledge of its narrator. The Hadith of course records the Prophet’s sayings and doings, but it does so through his Companions who, in Arabic, are designated as Sahabah. The Hadith in fact is a collection of first-hand reports – those proceeding from certain Companions regarding what they heard from the Prophet’s own lips or what they found the Prophet doing at a certain juncture. Among these Companions, the most famous was Ayesha, the Prophet’s child-wife and his favorite. The other narrators include such names as Abu Hurairah, Jabir, Anas bin Malik, Abu Sayeed, Abu Musa, the second Caliph Umar and a host of others.
    What does the Hadith say on the subject of jihad? The most important piece of information it contains is that the Prophet, in course of his ten years stay at Medina till his death, had engaged in as many as 82 jihads of which 26 he commanded in person. These 26 jihads are called ghazwahs indicating that he became a ghazi by slaying kafirs and coming out victorious. The Hadith also tells us that most of these ghazwahs were in the nature of raids or swooping down upon the enemy without previous notice. The Hadith also gives details regarding the vast wealth and the great number of men, women and children he captured in these ghazwahs. Before we give some idea of this ghanimah (plunder), it is important to learn how the Quranic Revelations regarding jihad are confirmed by the Hadith.
    (1) That jihad is the greatest duty of a Muslim is described in the Hadith without any scope for doubt or ambiguity. According to Imam Muslim,
    “It has been narrated on the authority of Abu Hurairah that the Messenger of Allah said: One who died but did not fight in the way of Allah nor did express any desire (or determination) for Jihad died the death of a hypocrite.” (Sahih Muslim, No. 4696).
    To get a clear understanding of this hadith it is necessary, first of all, to understand the meaning of the term “hypocrite”. The Arabic munafiq which is usually used for this term has a very specialized meaning in the Quran. It refers to those people of Medina who, having given shelter to the Prophet and his followers, had gradually grown disenchanted with them because of their violence and cruel character, but did not dare rise in open rebellion against them. The leader of this disaffected Medinese faction was Abdullah bin Ubayy, a name cursed and reprobated in Islam for all time to come. The Quran itself has cursed these so-called hypocrites with words of the harshest denunciation and scorn. The Hadith has announced that their reward is the lowest layer of hell – a whole layer below the one allotted to idolaters.
    With this background it is clear that the foregoing hadith pronounces the waging of jihad as a Muslim’s supreme duty, failing which he is asked to cherish a fervent desire for it so that the terrible fate of a munafiq does not overtake him in the hereafter. In a word, the Hadith declares even more uncompromisingly than the Quran itself that a pacifist Muslim is not a Muslim at all.
    (2) It is clear then that the mujahid’s reward in the hereafter should be superior to that of a non-combatant Muslim. We have seen that the Quran pronounces as much when it allots for a mujahid a “greater reward” than that for a peace-loving believer. The extent of its greatness is described in a hadith as follows:
    “It has been narrated on the authority of Abu Said Khudri that the Messenger of Allah said to him (Abu Said): Whoever cheerfully accepts Allah as his Lord, Islam as his religion and Muhammad as his Apostle, is necessarily entitled to enter Paradise. (But) there is another act which elevates the position of a man in Paradise to a grade one hundred (higher) and the elevation between one grade and the other is equal to the height of the heaven from the earth. Abu Said said: What is that act? He replied: Jihad in the way of Allah! Jihad in the way of Allah. (Sahih Muslim, No. 4645).
    This hadith clearly indicates that the difference between a pacifist Muslim and a mujahid Muslim is as great as the difference between heaven and earth – the pacifist’s reward rising to no higher than earthly eminences.
    (3) Ahãdith that refer to the blood-soaked nature of jihad are not rare. No. 4549 of Mishkat has the following:
    “According to the venerable Abu Musa, Allah’s Messenger has said: The portals of heaven lie under the shadow of the sword. On hearing this, a lean and emaciated man stood up and said: O Abu Musa, did you hear this hadith with your own ears? “Yes”, said Abu Musa, and then and there the man went up to his companions and said: I bid you salaam. So saying he broke the sheath of his sword and proceeded towards the enemies. He killed many with that sword and ultimately attained martyrdom himself.”
    Clearly the sword is the Muslim’s best passport to heaven. The Prophet’s own conviction comes out with singular intensity in the following hadith. For those who want to set up Islam and its Prophet as devoted to the cause of peace this hadith bears reading and re-reading:
    “It has been narrated on the authority of Abu Hurairah who said: I heard the Messenger of Allah say: I would not stay behind (when) an expedition (for Jihad was being mobilized) if it were (not) going to be too hard upon the believers. By the Being in whose Hand is my life, I love that I should be killed in the way of Allah; then I should be brought back to life and be killed again in His way.” (Sahih Muslim, No. 4631).
    (4) Peace and Islam are in fact wholly at variance. The Prophet’s withering contempt for religions of peace comes out in the following hadith with breath-taking intensity:
    “Said the Venerable Abu Umama: On a certain occasion we went out with the Prophet on a campaign. One man among us was passing by a well standing by the side of a field studded with green vegetation. The spot roused in his mind a strange longing (for a life of seclusion, and he thought): How glorious would it be if I could renounce the vanities of the world and reside in this spot (for the rest of my days). He sought the permission of Allah’s Messenger. Said His Highness: (Listen to me, O man of little understanding): I was not sent down (by Allah) to preach the religion of Jews and Christians. To keep oneself busy in the way of Allah for a single morning or afternoon is better than the whole earth and whatever (wealth) it possesses. And to get imprisoned in the field of battle is better than being engaged in surplus prayers for as many as 60 whole years.” (Mishkat, No. 4489).
    This hadith indicates that even the partial pacifism of Judaism and Christianity was not acceptable to the Prophet of Islam. In an epoch when the Christians propagated their religion with the sword, the Prophet was not agreeable to even their theoretical pacifism.
    (5) Quite a few ahadith bring out the fact that the pre-eminent aim of jihad is the expansion of Islam by war. We have already seen that this is preached in the Quran itself. The following hadith not only reiterates the aim but also explains the sequence of objectives which a mujahid is supposed to strive for:
    “Fight in the name of Allah and the way of Allah. Fight against those who disbelieve in Allah. When you meet your enemies who are polytheists, invite them to three courses of action. Invite them to (accept) Islam. If they refuse to accept Islam, accept from them the jizya. If they refuse to pay the tax, seek Allah’s help and fight them. (Sahih Muslim, No. 4294).
    It is only necessary to add that, in this hadith at least, the sequence does not seem to include ghanîmah (plunder). The triad of aims discussed here seems to exclude plunder of infidel property and enslavement of infidel population as aims of independent importance. This gap, however, is adequately filled in other ahãdith.
    (6) At this point it is important to understand the meaning of two technical expressions related to jihad. The expression ghazi stands for a victorious “slayer of infidels”. But there is another expression, shahid (witness), which means “the person who attains martyrdom by offering evidence (shahadah) to the truth of Islam by fighting infidels.
    There are ahadith describing the best manner of shahadah (evidence) offered by a mujahid who has become a martyr.
    (A question arose as to) “what kind of martyrdom in jihad is the best. Said Allah’s Messenger: When a martyr sends (an infidel’s) blood streaming, he should (before falling dead) cut off the feet of the horse carrying (the said infidel). (Mishkãt, No. 4530).
    This hadith brings out the blood-lust of the mujahid with perfect candor. The translator commenting on this hadith says:
    “Sending an infidel’s blood streaming and wounding his mount – these two items indicate the martyr’s seeking of death after delivering the finishing stroke to his enemy. The emphasis here is on the mujahid’s realization of his full remuneration in jihad in life and property”. This analysis needs no further comment.
    The Hadith literature has many other things to say on jihad. Summing up the ones I have mentioned, one can say that it retains all the injunctions of the Quran and in fact adds quite a few things more. (1) That jihad is the supreme duty of a Muslim is preached with greater intensity in the Hadith in the light of the Prophet’s impassioned utterances regarding what may be called his “aim of life”. (2) The objectives of Islamic expansion, jizyah and infidel-slaughter are enumerated in the Hadith seriatim, – the Quran does not mention such sequence. (3) The full realization of a martyr’s remuneration in life and property is explained in the Hadith with supreme emphasis – the Quran lacks such candor, although the admonition for killing the infidel and destroying him to the uttermost limit are implicit, and sometimes explicit, in the Quran. (4) The relative pacifism of the Jews and the Christians is emphatically rejected in the Hadith – the Quran is silent on the subject.

  2. upaces88 says:

    This is the invitation of the Million Man Muslim March that is planned for the upcoming 9/11 Anniversary:
    Invitation to Million Man Muslim March on 9/11


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