What being Muslim was all about...

[AbuMubarak]

[Sr. Lina Abusali is a 16 year-old senior @ McNeil High School (in
Austin, TX) & the founding member of her school's first Muslim
student organization, aptly named I.S.L.A.M. (Islamic Student's
League At McNeil), which groups about 30 students from all ethnic
backgrounds and nationalities. Its activities include, among other
things, lecturing to other students, faculty and staff about Islam
and encouraging Muslim students to get pro-active with school events
and just representing at all levels! Sisters like Lina and numerous
others like herself are at the forefront in the battle to establish
Islam in this land & help dispel stereotypes and media images of
Muslims in this country. Alhamdulillah! Indeed, the future is bright
for this Ummah under the guidance and example of our energetic
youth! - AYM Moderators].

Assalamu alaikum,

I wrote this essay in response to a college application topic. When
I asked my English teacher to check over it, she became overwhelmed
with emotion and said that it was the best college essay she had ever
read! She said it was beautiful, because it came from my heart, not
just to impress someone else. I don't know whether my essay is that
impressive, but I hope at least it can inspire new hijabees
(muhajjibahs) and those sisters considering quitting hijab to give it
a second chance. By the way, I still wear mine and am as proud as I
will ever be to wear it.

Here is the essay:

Obstacles are the stumbling blocks that often become the
steppingstones to success. --Anonymous

Every human must confront an infinite number of obstacles in his/her
life. What we fail to realize is, that we come out stronger than our
previous state. The exclusion of such impediments would render us
unable to recognize happiness and fulfillment, and life would be
rather dull. This is the insight I acquired from overcoming the
challenge of wearing a scarf on my head, commonly called "the veil."

I was not coerced to do it, nor persuaded, nor unwillingly obliged
either; it was quite the reverse. My mother did not want me to wear
the veil out of anxiety for my well-being. I chose to put it on of
my own accord.

I had resolved to commence hijab (pronounced he-JAAB), or the donning
of the scarf and unpretentious garb, last year, as a sophomore. I
prepared myself with a new wardrobe of longer and more modest
garments as the summer rapidly waned away. That, in and of itself,
was a challenge because of the unsurprising scarcity of such attire
being sold to teens, especially during pleasant warm weather.

That somewhat accomplished, the much-dreaded first day of school
inevitably came. Since I had virtually skipped junior year, I was
not acquainted with the seniors in many of my classes. Hardly
anyone, save a few loyal friends, worried themselves to try to start
a conversation with me, either because they did not know me or
perhaps because of my apparent dissimilarities, or possibly both.
Learning to get on without much conversation, I concerned myself with
the onerous amounts of work and rarely spoke to anyone in class,
incredibly uncharacteristic of my personality.

The undesirable isolation I experienced caused my conscience to
suggest quitting hijab. I suppressed these ideas, and offered myself
solace with reasons such as "I come to learn, not to socialize" and
the like. These consolations still did not explain why I felt
detached, bearing in mind the fact that I considered myself affable
and generally good-humored.

At the beginning of the second six weeks, just as I was growing
increasingly more comfortable in my classes, the despicable attacks
in Washington and New York stunned and disoriented the once-
complacent nation. The still-existing effects of the vicious
assaults seemed to wound the country almost as gravely as the
physical injuries and excessive casualties. The Arab-American and
Muslim-American populations became criminals overnight, and were
instantly the victims of hate-crimes throughout the international
community. Naturally, I was hesitant to leave my house.

While trying to disregard the hostile stares and accusatory comments,
I have developed an internal strength so solid and steadfast that I
feel ready and courageous enough to take on any trial that may
surface with a mind and heart unfaltering. If I were to let those
looks and remarks offend me, I would find myself helpless, hopeless,
and broken. I will not let anyone take away the freedom that Lady
Liberty granted me for any reason whatsoever.

I understand that I will doubtless be confronted with opinionated and
diehard bigots who will try to damage my life and reputation, as well
as the compassionate and considerate creatures that have no other
intention than to be virtuous. I will be blatantly and subtly
discriminated against, solely because of my religious preference at
one time or another. I may even, God forbid, be victimized in a
religious hate-crime.

In response, I shall confirm the innate integrity and virtues I
possess by simply continuing to be the person I am, and stand proud,
tall, and unwavering in the face of adversity. I will graciously
make use of my freedom of speech and voice my opinions for all to
hear. I will not dissolve silently into oblivion.

Tho' much is taken, much abides; and tho'
We are not now that strength which in old days
Moved earth and heaven; that which we are, we are;
One equal temper of heroic hearts,
Made weak by time and fate, but strong in will
To strive, to seek, to find, and not to yield.

-- "Ulysses" by Lord Tennyson

Thank you for your time.

Wasalam,
Lina

[AbuMubarak]

The Slandered Jihad

by Abu Khubayb and Abu Zubayr

Among the erroneous notions aimed at stifling the spirit of Jihad in
this Ummah is the idea of 'greater' and 'lesser' Jihads. According to
this belief, striving against desires of the self is considered the
Greater Jihad, which makes the Jihad of the battlefield the Lesser
Jihad. This idea is based upon a story mentioned by Al-Khatib Al-
Baghdadi in his book, The History of Baghdad, by way of Yahya ibn
al 'Ala', who said,

We were told by Layth, on the authority of 'Ata', on the authority of
Abu Rabah, on the authority of Jabir, who said, "The Prophet
(salallaahu 'alayhi wa sallam) returned from one of his battles, and
thereupon told us, 'You have arrived with an excellent arrival, you
have come from the Lesser Jihad to the Greater Jihad - the striving
of a servant (of Allah) against his desires.'''

This concept, despite the fact that it is based on a hadeeth, can be
refuted from several aspects, of which we shall mention the
following.

Firstly:

This hadeeth cannot be used to establish proof, for Al-Bayhaqi has
said regarding it, "Its chain of narration is weak (da'eef)". As-
Suyuti also pronounced a verdict of weakness on it in his book, Al
Jami' As-Saghir.

Somebody might claim that da'eef (weak) ahadeeth can be accepted in
matters of supererogatory virtuous deeds. This is unacceptable, for
we do not believe that Jihad can be a supererogatory deed. Indeed,
how can it be so when the Messenger of Allah (salallaahu 'alayhi wa
sallam) has said that the asceticism of his Ummah lies in Jihad?

Furthermore, anybody who follows up on Yahya ibn al 'Ala', the
narrator of the hadeeth, will find in his biography things which will
make him forsake the man's ahadeeth. Ibn Hajar Al-Asqalani said about
him in Al-Taqrib, "He was accused of forging Ahadeeth." Adh-Dhahabi
said in Al-Mizan, "Abu Hatim said that he is not a strong narrator,
Ibn Mu'in classified him as weak, Ad-Daraqutni said that he is to be
neglected, and Ahmad bin Hanbal said that he is a liar and a forger
of ahadeeth."

Secondly:

This hadeeth explicitly contradicts clear verses of the Quran. Allah
the Mighty, the Majestic, says, (Translation of the Meaning),

"Those believers who sit back are not equal to those who perform
Jihad in the Path of Allah with their wealth and their selves. Allah
has favored those who perform Jihad with their wealth and their
selves by degrees over those who sit back. To both (groups) has Allah
promised good, but Allah has favoured the Mujahideen with a great
reward, by ranks from Him, and with Forgiveness, over those who sit
back. And Allah is Oft-Forgiving, Most- Merciful." (Quran 4:95-96)

Thirdly:

This hadeeth contradicts mutawatir (mass-narrated) ahadeeth which
have been reported from the Prophet (salallaahu 'alayhee wa sallam),
and which make plain the excellence of Jihad. We will mention a few
of these.

"A morning or an evening spent in the Path of Allah is better than
the world and all it contains." [Bukhari and Muslim]

"Standing for an hour in the ranks of battle in the Path of Allah is
better than standing for sixty years (in prayer)." [Sahih Al-Jami']

Abu Hurayrah (radiallaahu 'anhu) said, "Is any of you able to stand
in prayer without stopping, and to fast continuously for as long as
he lives?" The people said, "Oh Abu Hurayrah! Who could endure that?"
He said, "By Allah! A day of a mujahid in the Path of Allah is better
than that."

The claim of those who say that the 'struggle against the self' is
the Greater Jihad because the individual is put to test by day and by
night, may be refuted by the following hadeeth:

On the authority of Rashid, on the authority of Sa'd
(radiallaahu 'anhu), on the authority of one of the Companions, that
a man said, "Oh Messenger of Allah! Why is it that the believers are
all put to trial in their graves, except for the martyrs?" He
(salallaahu 'alayhee wa sallam) said, "The clashing of swords above
his head was sufficient trial for him." [Sahih Al-Jami']

Fourthly:

This erroneous and slanderous notion involves injustice and wrong to
the status of the Mujahideen. Allah (Ta'aala) has ordered us to
practice justice in our verdicts, saying, (Translation of the
Meaning),

"Be just, it is closer to piety; and fear Allah. Allah is aware of
what you do." (Quran 5:8)

Is it any part of justice and fair treatment for us to say that our
brethren in the land of attention and battle are in a lesser Jihad
when the mines are exploding beneath their feet, with the result that
their bodies fly into the air, and their limbs and blood are
scattered all over, to the extent that their pure corpses cannot be
contained in a grave?

And that is for the sake of Allah, and if He wills, He may bless the
limbs of a body torn to pieces. Were these youths in a lesser Jihad,
while our fasting, and breaking our fasts on the most delicious of
food are then a greater Jihad? By Allah! This is an unequal measure,
and if you were to put the matter before the most knowledgeable
people on earth, they would never arrive at such a disparate verdict.

Fifthly:

The Egyptian, Dr. Muhammad Amin says, in his book, The Path of
Islamic Propagation,

Jihad of the self and Jihad by wealth, if they do not lead one to
establish the Call of Truth, and to stand beside it, enjoining the
right and forbidding the wrong, and contributing one's life and
wealth in the Path of Allah, are deficient Jihads containing
inadequacy. It is astonishing that the hour of testing and of
severity, in which the feet are shaken and the heart reaches the
throat, can be called the Hour of the Lesser Jihad, while the hours
of safety and comfort in secure homes, in the midst of one's family
and friends, can be called hours of the Greater Jihad! In the like of
such appellations do the holders-back rejoice in their sitting behind
from obeying the Messenger of Allah (salallaahu 'alayhee wa sallam)
and his Companions (radiallaahu 'anhum)? Such people find contentment
and comfort in this way, while in reality they only deceive their
weak souls, for the true values of the deeds are entirely the
opposite.

Finally, we conclude with some verses which were sent by the Mujahid
scholar Abdullah bin Al-Mubarak, from the land of Jihad to his friend
Al-Fudayl bin Ayyadh, who used to preach to the rulers and make them
cry, yet did not seek any payment, being a sincere worshipper.

Oh worshipper of the Two Holy Sanctuaries, if you could only see us,
You would see that you, in your devotions, are only playing. If you
are one whose cheek is tinged with his tears, Then our chests are
dyed with our blood.

The Pretended Jihad

Some people may be astonished when they hear a person describing
Jihad in person as a lesser Jihad, or who deems fighting in the Path
of Allah (Ta'aala) little in comparison to other acts of devotion.
However, if we pursue the lives of these people, look at their
histories and investigate the reason for their confusion regarding
the matter, we will find that the explanation for their stance is
simple. These are the people who's people undervalue Jihad and give
priority to studying in universities, writing in magazines, and
giving speeches in conferences over fighting and being martyred. By
examining their lives, one will find a common denominator, which
brings them together in deficiency and unites them in their
viewpoint.

The common denominator among the feeble and those who hold back from
Jihad (the people of theories and concepts) is that they have not
participated in Jihad. The opportunity has not presented itself to
these people (by the Will of Allah Ta'aala), nor have they had the
good fortune to join a camp of Mujahideen. In such a camp there is a
lack of luxuries and a scarcity of necessities which would make them
feel the difference between a day in the camp and a similar day in
the university with its food, entertainment, and air-conditioned
class rooms.

How can these people recognise the true value of Jihad when they have
not participated in the regiments of war nor entered into the arenas
of tumult?

If a man plunges into a single battle, it will be sufficient to
correct all his misconceptions. The Mujahid, in only a few hours, may
see things whose horror would make children grey-haired: bombs and
splinters sweeping away the souls of the most beloved of his brethren
who shared with him his travelling, training, ribat (guarding the
front line), and Jihad. What will be the situation of these people
when the rockets and shells are exploding over their heads and
beneath their feet? How will it be when they see with their very own
eyes the scattering of arms, legs and intestines so that a healthy
body with well-proportioned limbs will become handicapped,
dismembered, or paralysed?

This then is the underlying reason for the confusion on the part of
those who underrate Jihad.

In a few hours or days, the Mujahid sees, with his own eyes, such
hardships, trials, and tribulations, as others do not see in decades.
It will be impossible for anyone who engages in this experience of
Jihad to equate physical Jihad with other pacifistic means of Dawah.
Therefore, anyone who disputes with the Mujahid in the issue of Jihad
or who calls people to abandon fighting should join a camp, even if
only as a servant. Or he should participate in a battle even if only
as a cook. Then after that, we will see if, in his opinion, the pen
is equal to the Kalashnikov.