abu-maria-book-final

word of Allah becomes the most high, then he is in the path of Allah". And there is no
doubt that one who fights against one of the two groups with that intention, then he
becomes like that until when he gets killed in the battle or he falls down and his condition
becomes like the one who has been slaughtered or he does not have a life remaining, then
he is treated as a martyr in this world and the hereafter. So he is not washed nor prayed
upon. Yes, this is with the condition that the one who intends to fight knows that he will
be able to cause some type of damage to them. But if he knows that by merely going to
the battle they will rush to kill him without him causing any damage to them, then it is
not permissible for him at that time to fight them, because he is killing himself without
any benefit at all, and he will have the sin of the one who kills himself (i.e.suicide). And
Allah knows best.
And the sayings of the Imams and jurists in this subject are many; some of them permit it
with restrictions, some of them without restriction. Others prohibit it completely. And
what is most correct from that is that it is allowed for a need, whether that is a specific
need like releasing the prisoners or a general benefit for the Muslims. And whether or not
it is allowed in this matter is dependent on the need and this should be referred to the
people of knowledge and experience in every event.
And the Shariah has come to bring benefits and maximise them and to prevent harms and
minimise them. And in this matter, it looks at the better between two goods and the worst
among two evils, and a general benefit is given preference over a specific benefit and a
greater harm is averted by a lesser harm and a small evil is endured to prevent a great
evil.
And these sayings of the Imams show the permissibility of fighting alongside the original
disbelievers (Kuffar Asli) and under their banner for a specific benefit of freeing the
prisoners from their imprisonment. And based on this principle, and by combining the
benefits and the need, one must not refrain from fighting under a nationalist or secularist
banner with the aim of protecting the religion and life and the Muslim lands and to
weaken the strength of the crusaders and avert their Fitna (trials and tribulations). And
this is an issue that has more evidence and more benefit than fighting under the banner of
the Kuffar and helping them against other Kuffar for freeing the prisoners and such”.
Here ends the statement of Shaykh Sulayman bin Naasir al Ulwaan. It is beneficial and
important despite its length.
And Shaykh Ali bin Khudayr al Khudayr said : "If a state attacks a state whose people are
Muslims and its ruler is a Kaafir and then this Kaafir ruler declared Jihad against the
attacker, then there is nothing here that prohibits Jihad with him against the attacker, like
what he (the Prophet) said: "Indeed Allah will support this religion (even) with the