From The Global Muslim Brotherhood Daily Report:
RECOMMENDED READING: “The Muslim Brotherhood Past, Present, And Future”
A terrorism analyst writing under a pseudonym has forwarded GMBDR a report titled “The Muslim Brotherhood Past, Present, and Future” based largely on a translation of a sermon given by then newly chosen Egyptian Muslim Brotherhood leader Mohamed Badie. From the Executive Summary of the report:
Recent events in Egypt have brought the Muslim Brotherhood (MB) to the forefront of popular political discussion. Much of the information regarding what MB was, is, and will be in this discussion reflects the contradictory views of many pundits regarding the politics and goals of this organization. This paper will present an objective look at the past, present, and potential future direction of MB. What MB is, is somewhat difficult to characterize as it is an international organization with chapters in at least 80 countries and the character of the movement has changed recently with the election of a new Supreme Guide in early 2010. What MB will be in the future is also a challenge to predict with the rapidly changing political situation in North Africa that will likely spill over into the Middle East and the diversity of its membership. To the extent that the organizational goals will be shaped by its Supreme Guide this analyst believes the organization will return to the core goals from its formation. In August 2010 the Supreme Guide of the Muslim Brotherhood published a sermon that is a clear call for Muslims to engage in individual and group violence to establish his interpretation of Islamic Governments.
Read the rest here.
INFORMATION PAPER
THE MUSLIM BROTHERHOOD PAST, PRESENT, AND FUTURE
BY
Abu’l Haq al Amriki
TABLE OF CONTENTS
Executive Summary…………………………………………………………….. Page 3
Information Paper………………………………………………………………..Page 5
Full Translation and Commentary……………………………………………….Page 11
EXECUTIVE SUMMARY
INTRODUCTION: Recent events in Egypt have brought the Muslim Brotherhood (MB) to the forefront of popular political discussion. Much of the information regarding what MB was, is, and will be in this discussion reflects the contradictory views of many pundits regarding the politics and goals of this organization. This paper will present an objective look at the past, present, and potential future direction of MB. What MB is, is somewhat difficult to characterize as it is an international organization with chapters in at least 80 countries and the character of the movement has changed recently with the election of a new Supreme Guide in early 2010. What MB will be in the future is also a challenge to predict with the rapidly changing political situation in North Africa that will likely spill over into the Middle East and the diversity of its membership. To the extent that the organizational goals will be shaped by its Supreme Guide this analyst believes the organization will return to the core goals from its formation. In August 2010 the Supreme Guide of the Muslim Brotherhood published a sermon that is a clear call for Muslims to engage in individual and group violence to establish his interpretation of Islamic Governments.
The Muslim Brotherhood was founded in Egypt in 1928 by Hassan al-Banna and is the forerunner of today’s violent Islamic Extremist Organizations. The constitution for Hamas identifies the organization as an armed wing of MB. Through the course of its history MB has run the gamut from advocating an educational awakening of the Muslim people as a means to establish “true” Islamic Governments around the world to the establishment of a core of “true” Muslims who would be the vanguard of an Islamic revolution that would impose, through violence, “true” Islamic Governments worldwide to operating within the existing political structure to influence the existing Governments to become more Islamic. The most influential ideologue of MB was Sayyid Qutb, who was a prolific writer during his imprisonment in Egypt until his execution in 1966. Two of his seminal works, “In the shade of the Qur’an” and “Milestones” form the basis for Global Jihadist ideology. During the reign of Gamal Abdel Nasser the MB was actively suppressed by Egyptian Security Forces due to their stated goal and activities toward assassinating him. Being variously driven underground and into flight to Saudi Arabia, an off-shoot of MB, Takfir wa Higra, finally succeeded in assassinating Anwar el-Sadat in 1981. While still being banned as a political organization in Egypt the MB has been permitted to run political candidates as “independents” and recent MB leadership has sought a more conciliatory tone with the Egyptian Government. In 2005 MB succeeded in having 88 members elected to the Egyptian Parliament, roughly 1/6 of the body. The MB has sought to minimize the influence of Qutb and distance itself from his ideology although the Qutbist faction has remained vibrant within the organization. The MB leadership has been moderately successful in their campaign being recognized by many Western Governments as a “moderate” voice of Islamic transition. Since 2005 the Qutbist faction has been gaining strength by obtaining enough seats on the ruling Guidance Bureau to influence the election of the Supreme Guide in January 2010. The Guidance Bureau elected Muhammad Badi, a staunch Qutbist, who was imprisoned at the same time as Qutb in the 1960’s and with Ayman al-Zawahiri, Al Qaeda’s #2, in the 1970’s.
Since his election Badi has mainly toed the party line in public; however on 26 Aug 10, on the eve of the anniversary of the Battle of Badr, Badi published a sermon on the MB Arabic language website which was a subtle, but unequivocal, call to arms for Muslims against the West marking a dramatic turn in the direction of MB. Analysts could easily dismiss this sermon as not representing a change in rhetoric as the message is subtle and couched in symbolism, however there is strong emotion in the wording of the sermon and it is definitely a call for action, if not an open incitement for violence.
The message focuses on “Chivalrous” Jihad and relentless support of the Faith even to the point of martyrdom, much in line with the former motto of MB that included the phrase “…death in the service of God is the loftiest of our wishes…”. While Badi is careful to avoid attracting the attention of Egyptian Security Forces by openly calling Jihad today, he strongly implies it as necessary. Audiences for Islamic Extremist rhetoric have learned that their leaders must speak carefully in order to avoid censors and trouble with security forces but Badi’s call for action and violence hidden deep within his words will undoubtedly be heard by his followers and adds a very influential endorsement to tactics and declarations of recognized Islamic Militant Groups. Like the words of any diplomat or politician, this sermon cannot be taken on simple face value.
INFORMATION PAPER
The Muslim Brotherhood Call to Arms
By
Abu’l Haq al Amriki
The Muslim Brotherhood (MB) was founded in Egypt in 1928 by Hassan al-Banna and is the forerunner of today’s violent Islamic Extremist Organizations. Through the course of its history MB has run the gamut from advocating an educational awakening of the Muslim people as a means to establish “true” Islamic Governments around the world to the violent overthrow of existing regimes, most notably in Egypt. At the latter extreme the group has drawn the ire of Egyptian Security Forces, whose pursuit of the group has variously driven it underground and into sanctuary in Saudi Arabia. During the 1950s through the 1970s the group’s advocacy and activities against the Egyptian regime had led to the imprisonment and deaths of some of its most prominent leaders and ideologues culminating with an off-shoot of the Muslim Brotherhood, Takfir wa Higra, assassinating Egypt’s president, Anwar El-Sadat, in 1981. The MB remains a banned political organization in Egypt but has been operating overtly for the past decade or so. In recent times MB has been very careful not to run afoul of Egyptian Security Forces, publicly condemning the 9/11 attacks and adopting a more political role. Although not an official political party, MB endorses and supports Parliamentary candidates and the group held 88 seats, about 1/6 of the elected representatives, in the Egyptian parliament since the 2005 elections. In the most recent Parliamentary elections held in the fall of 2010 the MB suffered a crushing defeat and has accused the Government of vote rigging.
Among the group’s most influential ideologues is Sayyid Qutb, whose landmark works, “In the Shade of the Quran” and “Milestones” have been the basis for the ideology of virtually all prominent Islamic Extremists including Ayman al-Zawahiri and Usama bin Laden. Qutb, who was executed by the Egyptians in 1966 after a lengthy imprisonment, advocated the violent overthrow of all existing governments and the institution of his version of Shari’a-based rulers worldwide. His influence has remained an undercurrent within the organization, however, at least publicly, MB leaders have minimized his influence as they sought to gain more popular and political influence within Egypt and globally. MB has been reasonably successful in this campaign, particularly in the west, were they have been heralded as a “moderate” voice of Islamic transformation. According to the recently elected Supreme Guide of the Muslim Brotherhood, Muhammad Badi, the group claims an organizational presence in 80 countries including the US, Canada, and most of Europe.
While the “Qutbist” factions of MB have been generally minimized and kept out of the public and security apparatus view by recent MB leaders there has been a disturbing trend over the last few years as this faction has gained influence in the organization’s ruling Guidance Bureau. This influence culminated with the election in early 2010 of Muhammad Badi as the Supreme Guide of the Muslim Brotherhood. Badi was imprisoned at the same time as Qutb in the 60’s and also at the same time as Zawahiri back in the 70’s. Since his election in January 2010, Badi has mainly toed the party line, however his recent statements have begun to cause alarm among some analysts who follow the group closely. MB leaders have a long history of expressing conflicting views on hot button issues between statements designed for Western consumption and those intended for only Arab-speaking constituents. With the expansion of Islamic Extremist use of the internet it has been increasingly difficult for MB Leaders to maintain this firewall. Surprisingly though, either through misplaced “political correctness” or a desire to avoid facing the obvious many Western Governments have either failed to recognize the change in discourse or chosen to ignore it. As for what MB will be in the future, a sermon published only on the MB Arabic language website on 26 Aug 10, gives what this analyst believes to be very clear direction.
On 26 Aug 10, on the eve of the commemoration of the Battle of Badr, Muhammad Badi published a sermon on the MB Arabic website. For those with a good understanding of the cultural nuance of this battle and the Arabic language this sermon was clearly a call to arms for Muslims against the West and throughout the world. The Battle of Badr occurred when a Muslim raiding party lead by the Prophet attempted to attack a caravan of their nemeses, the Quraysh, only to find themselves facing a much larger Quraysh Army in a trap. The Prophet extolled the Muslims to fight rather than run telling them that all who fought in the name of Allah would be rewarded in Paradise and those who shirked would be punished. He also asked for the divine assistance of Allah to make the Muslims victorious. The Muslims won the battle and killed several Quraysh leaders in the process. This was the first battle of the fledgling Muslim community and has been a rallying cry for Extremists in their conflict with the West. Those who fought at Badr were given the title “Badri/Badris” and are revered to this day. The sermon opens with:
The anniversary of the great battle of Badr is almost upon us, the day of Al-Furqan, the day a small number of ill-prepared faithful group triumphed over the Quraysh populace, amid the latter’s haughtiness and boasting; thus the budding Islamic state founded its roots – a truth that cannot be dismissed – the limbs of the dictators, tyrants, and mass criminals of Quraysh collapsed.
Also, on this blessed anniversary, we pause and ponder our state and the state of our weakened Muslim nation, asking: can we be Badr-like warriors? Like the faithful people of Badr? So that Allah may look down upon us in mercy and acceptance, so that we may succeed as they succeeded?
The wording in the preceding quote clearly is identifying the West and “Apostate” rulers with the Quraysh. Using “dictators, tyrants, and mass criminals” in this context parallels verbiage used to characterize the West and the “apostate” regimes of the Middle East throughout the Extremist Muslim lexicon. Invoking the symbology of the weaker Muslim force facing the overwhelming Quraysh force is inciting the individual Muslim to battle the behemoth West in order to achieve Allah’s blessing and a place in Paradise.
Sa’d Bin-Mu’adh, the leader of Al-Aus said, “we have had faith in you and believed you and vowed that what you have brought forth is the truth. We gave you our promises and our vows to listen to you and obey you. So go forth Allah’s Prophet to that which you desire and we are with you. We swear by He, who sent you with the truth, if you took us out to sea and brave it then we would brave it with you, none of us would remain behind. We are not reluctant to meet the enemy tomorrow, for we are patient in war, reliable in the battle. May Allah show you that which will please you, go in Allah’s blessings.” These are examples that were praised by Allah’s Prophet, peace and blessings be upon him, when he said, “a man who takes off on a horse whenever he hears the enemy’s battle cry. He rushes towards it.”
If Muslims, who delayed to rush out and join the battle of Badr, had known that it would be the great conflict with the polytheists and that history would stand still on that day and that heaven’s gates will open up so that the angels may come down to fight with the believers, and the souls of the martyrs will be sent in processions to heaven – if they had known – then not a single man would have delayed Blessed be the early initiators. [Qur’an verse 56:10-11]: “But foremost shall be they who in life were the foremost, they who were always drawn close to Allah.”
Fund raising and recruiting for the insurgencies and terrorist organizations has been waning. This is clearly an effort to energize the Muslim population to not look at the military superiority of the West, but simply answer the call and receive the reward of Paradise. Badi further points out that participation in the fight provides a permanent path to Paradise, regardless of future sin.
As for he who delayed, O how great was his loss! Because he lost the accolade of participating in the battle of Badr and the title of being called a Badri, which is the name that was used later to describe the victors. That title was enough to forgive the Badris later transgressions. Even if he committed an act like that of Hatib Bin-Abi-Balta’a who disclosed the secret of the preparation to conquer Mecca. Then Umar Ibn-Al-Khattab asked permission of Allah’s Prophet, peace and blessings be upon him, to strike Balta’a’s neck but peace and blessing be upon him said, “Leave him! He participated in Badr. How do you know that Allah has not looked at those who participated in Badr and said, “do whatever you want for I have forgiven you”?” An agreed upon Hadith.
To further castigate those who delay in joining the fight, Badi cites:
The absence for the Badr battle continued to pain those who failed to participate. They saw it as a shortcoming that would not be forgiven except through a true desire for martyrdom at the first opportunity for Jihad. Anas Bin-Al-Nadar was one of them, he said, “If Allah were to show me a battle – after the battle of Badr – with Allah’s Messenger, peace and blessings be upon him, Allah will see what I will do.” He refused to say anything else, in piousness and humility for Allah. In the battle of Uhud, Al-Nadar fought a worthy fight until he was martyred, may Allah be pleased with him. Of him and his comrades, Allah Almighty said, “[Qu’ran verse 33:23] among the believers are men who have always been true to what they have vowed before Allah; and among them are such as have already redeemed their pledge by death, and such as yet await its fulfillment without having changed their resolve in the least.” The hadith is agreed upon.
Badi goes on to characterize those who do not fight as cowards:
How plentiful are the excuses of cowards who use safety as justification at every turn and clothe cowardice and fear with robes of wisdom, responsibility and intelligence. If Muslims were to accept these excuses, then they would have a defense and a way out of every new situation. But they chose to meet the infidels and may Allah judge among them for He is the best judge. It will be a victory that will please the oppressed and the deprived or it will be martyrdom which will open the gates of heaven, where the martyred will enjoy a permanent stay that will never end of change.
Lest Badi be accused of the same cowardice he condemns, he goes on cite the Prophet’s actions during the battle as support for he and others who call the masses to their deaths but remain comfortable and safe far removed from the fray:
The Prophet, Allah’s blessings and peace be upon him, frequently sought the council of his companions, even though he was confirmed through divine revelation. For example, the advice from Al-Hubab Bin-Al-Mundhir to Allah’s Prophet, Allah’s blessings and peace be upon him, to relocate the army’s position to another location that was more appropriate from a military perspective; as well as the advice of Sa’d bin Mu’adh to Allah’s Prophet, Allah’s blessings and peace be upon him, to build an elevated shelter so that he may lead the battle from there. In both cases, the Prophet agreed when he saw that they were both right and saw no illegitimacy or disgrace in the requests. This is faithful leadership that makes room for minds to think and innovate, as well as room for tongues to speak and convince.
He further articulates the importance of preserving the messenger to the perpetuation of message:
It does not carry the burden of the survival of the faithful group because of a simple desire for them to survive or in keenness for their safety; instead because the group carries the message of truth for the world. Therefore the fear that the group perish is based on a fear that the world would remain without the voice of signs of enlightenment and beacons of truth.
He also articulates throughout the sermon the urgency of responding to the call to battle:
So when the Prophet, Allah’s blessings and peace be upon him, incited his companions to fight, he said, “In His name in whose hand my soul lies, a man, who is patient and calculating, rushing forth without preparation, does not fight them today to be killed unless Allah admits him into heaven.” Amir Bin-Al-Hamam was listening and in his hands were dates that he was eating, so he said, “Phew. Phew. So nothing lies between me and my going to heaven except that those infidels should kill me? Oh, if I were to live long enough to eat my dates, it would be too long a life.” Then he tossed the dates and went on his way to fight until he was martyred, may Allah be pleased with him.
As Badi wraps up this portion of the sermon he makes it clear exactly what he calling on Muslims worldwide to do:
The brothers in faith are calling on us from every oppressed Muslim nation. We see them in Palestine, Iraq, Somalia, Afghanistan, and elsewhere. The enemy has ganged up on them and their friends were the ones who surrendered them to the enemy. Can we be Badris and show Allah the goodness inside us by saving and helping them?
The remainder of the sermon addresses the division of the spoils of war, with the essential part highlighting that a one fifth share of the spoils go to Allah, the Prophet, near relatives, orphans, the needy, and the wayfarer (homeless). It is unclear to this analyst why Badi chose to emphasize this at the close of the sermon, perhaps it was to admonish those who join the fight for profit or seek profit from the conflict as being misguided and out-of-step with Islam.
In conclusion this analyst believes this to be an overt call from the leader of the Muslim Brotherhood to his followers to engage in direct action operations against Western interests and “apostate” governments, both as individuals and in groups; by individual action in the countries where they live or by joining the extremist insurgencies in various countries. MB leaders have overtly called for “true” Muslims to fight against those they consider occupiers in Palestine, Iraq, and Afghanistan in the past. This message carries, subtly, a much broader call to action and in this analyst’s opinion is a direct endorsement of Qutb’s Global Jihad. With MB poised to make great political gains in the transition taking place in Egypt; the organization will undoubtedly be emboldened to foment and encourage expansion of the popular uprisings across North Africa, the Middle East, South Asia, and Southeast Asia. These uprisings, spawned by very real social issues have provided an unexpected opportunity for Islamist factions throughout the world. MB chapters and their associated political organizations will energize western media to support these uprisings, which MB will continue to use as a springboard to expand their political power and influence toward establishing Islamic Theocracies wherever possible. What is insidious in this process of political Islamization is that MB has established itself as a social service organization in the minds of populations in countries with soaring illiteracy, unemployment, poverty, and political repression. The majority of these populations truly desire better education, opportunity, and a government that focuses on their needs rather than self-perpetuation and enrichment. They do not want to replace one repressive government system with an even more repressive government system. The challenge for the West will be to promote democratic values and assist in the establishments of governments that will serve their people.
FULL TRANSLATION
OF
26 AUGUST 2010 SERMON BY MUHAMMAD BADI
Provided by Attribution Withheld
[Translator’s Notes:
Proper names are spelled according to the IC Standard unless otherwise indicated. The name Muhammad Badi is romanized per assignment instructions.
This message focuses primarily on the historic Muslim battle of Badr. Familiarity and a general understanding of the battle will facilitate understanding of the message’s themes.
The message frequently cites the Qur’an, which is Islam’s holy book, and Hadith, which is Prophet Muhammad’s oral tradition.
The Day of Al-Furqan = the Distinguishing Day or the day of redemption. Also another name for the day the battle of Badr was fought.
Badri / Badris = a participant/ participants in the battle of Badr. This is the title used later to describe the Muslims who participated in the battle of Badr.
The following is a Verbatim Translation of the document.]
Analyst’s Notes:
Abcd = Quranic passage from “The Qur’an: Text, Translation, and Commentary” by Abdullah Yusuf Ali, published by Tahrike Tarsile Qur’an, Inc, Elmhurst, NY, US Edition 1987
Abcd = Commentary by Abdullah Yusuf Ali
Abcd = Commentary by Analyst, Abu’l Haq al Amriki
To Commemorate the Great Battle of Badr – Let us be Badr-like Warriors
26 August 2010 – 14:40 Holy Mecca
A Message from Professor Dr. Muhammad Badi, the General Guide of the Muslim Brotherhood
In the name of God and praise be to Allah, and blessings and peace be upon Allah’s messenger and those who follow him:
The anniversary of the great battle of Badr is almost upon us, the day of Al-Furqan, the day the small numbered and ill-prepared faithful group triumphed over the Quraysh populace, amid the latter’s haughtiness and boasting; thus the budding Islamic state founded its roots – a truth that cannot be dismissed – the limbs of the dictators, tyrants, and mass criminals of Quraysh collapsed [in defeat].
Also, on this blessed anniversary, we pause and ponder our state and the state of our weakened Muslim nation, asking: can we be Badr-like warriors? Like the faithful people of Badr? So that Allah may look down upon us in mercy and acceptance, so that we may succeed as they succeeded?
Initiative and Readiness:
Some of the believers feared heeding the call of the kind prophet, Allah’s blessings be upon him, when he said to his companions “this is the caravan of Quraysh carrying their property, so march forth to intercept it. Allah might make it as war spoils for you.” Then he entrusted the people [with tasks] but some of them hurried while others lagged, for they did not think that Allah’s prophet, peace and blessings be upon him, will encounter treachery. But it happened that Quraysh’s caravan was rescued and their army came forth demanding that the faithful group be eliminated. Then fighting became a compulsory duty that was not discretionary. The prophet, Allah’s peace and blessings be upon him, consulted his companions. Sa’d Bin-Mu’adh, the leader of Al-Aus said “we have had faith in you and believed you and vowed that what you have brought forth is the truth. We gave you our promises and our vows to listen to you and obey you. So go forth Allah’s prophet to that which you desire and we are with you. We swear by He, who you sent you with the truth, if you took us out to sea and brave it then we would brave it with you, none of us would remain behind. We are not reluctant to meet the enemy tomorrow, for we are patient in war, reliable in the [battle] meeting. May Allah show you [in our actions] that which will please you, go in Allah’s blessings.” [These] are examples that were praised by Allah’s prophet, peace and blessings be upon him, when he said “a man who takes off on his horse whenever he hears the enemy’s battle cry. He rushes towards it.”
If the Muslims, who delayed to rush out to join the battle of Badr, had known that it would be the great conflict with the polytheists and that history would stand still on that day and that heaven’s gates will open up so that the angels may come down to fight with the believers, and the souls of the martyrs will be sent in processions to the heaven – if they had known, then not a single man would have delayed. Blessed be the early initiators. [Qur’an verse 56:10-11]: “But the foremost shall be [they who in life were] the foremost, they who were [always] drawn close unto Allah.” “And those Foremost (In Faith) will be Foremost (in the Hereafter). These will be Those Nearest to God” “Foremost (in Faith)”: there are two meanings, and both are implied. (1) Those who have reached the highest degree in spiritual understanding, such as the great prophets and teachers of mankind, will take precedence in the Hereafter. (2) Those who are the first in time – the quickest and readiest – to accept god’s message – will have the first place in the Kingdom of Heaven. Verses 8, 9, and 10 mention the three main categories or classifications after Judgement. In the subsequent verses their happiness or misery are symbolized. This category, Foremost in Faith, is nearest to God. Nearness to God is the highest Bliss. The symbols that follow are mere reminiscences from our physical life. The people in this category are limited to the prophets and the first Muslims, the Companions of the Prophet Muhammad.
As for he who delayed, O how great was his loss! Because he lost the accolade of participating in the battle of Badr and the title of being [called] a “Badri,” which is the name that was used later to describe those victors. That title was enough to forgive the Badris later transgressions. Even if he committed an act like that of Hatib Bin-Abi-Balta’a who disclosed the secret of the preparation to conquer Mecca. Then ‘Umar Ibn-Al-Khattab asked the permission of Allah’s prophet, peace and blessings be upon him, to strike [Balta’a’s] neck but peace and blessing be upon him said “Leave him! He participated in Badr. How do you know that Allah has not looked at those who participated in Badr and said, ‘do whatever you want for I have forgiven you’?” An agreed upon [Hadith]
The absence from the Badr battle continued to pain those who failed to participate. They saw it as a shortcoming that would not be forgiven except through a true desire for martyrdom at the first opportunity for jihad. Anas Bin-Al-Nadar was one of them, he said “If Allah were to show me a battle – after [the battle of Badr] – with Allah’s messenger peace and blessings be upon him, Allah will see what I will do.” He refused to say anything else, in piousness and humility for Allah. In the battle of Uhud, [Al-Nadar] he fought a worthy fight until he was martyred, may Allah be pleased with him. Of him and his comrades, Allah almighty said [Qur’an verse 33:23]: “among the believers are men who have [always] been true to what they have vowed before Allah; and among them are such as have [already] redeemed their pledge by death, and such as yet await [its fulfillment] without having changed [their resolve] in the least.” “Among the Believers are men who have been true to their Covenant with God: Of them some have completed their vow (to the extreme), and some (still) wait: But they have never changed (Their determination) in the least:” In the fight for Truth were (and are) many who sacrificed their all – resources, knowledge, influence, life itself – in the Cause, and never wavered. If they won the crown of martyrdom, they were blessed. Such a one was Sa’d ibn Mu’az, the chief of the Aus tribe, the intrepid standard-bearer of Islam, who died of a wound he had received in the Battle of the Trench. Other heroes fought valiantly and lived, always ready to lay down their lives. Both classes were staunch: they never changed or wavered. While there were many battles in early Islam, the first three were probably the most significant; the Battle of Badr, which is detailed in the sermon, the Battle of Uhud, in which the Qurayh sought revenge for the defeat at Badr this was essentially a draw, though the Muslims suffered many casualties and were nearly beaten, and the Battle of the Trench or the Battle of the Confederates, in which the Quraysh and Allies laid siege to Medina for two or three weeks with 10,000 men but were ultimately defeated. The hadith is agreed upon.
A Weak State Does Not Prevent the People of Faith from Seeking Glory:
The Muslims who went out to meet the Quraysh trade caravan were not prepared to fight a great battle. Their number did not exceed three hundred and a few dozen more men. They had seventy camels that they took turns riding. There were only two knights and the rest were foot soldiers. They were as the prophet, Allah’s blessings be upon him, said in his supplication “O’ Allah, they are barefoot, carry them. Burdened, aid them. Hungry, feed them.” But the change in the situation forced a new condition that they were not prepared for, because the caravan escaped and they found themselves facing the army of Quraysh, which exceeded their number threefold. So they had to either accept the challenge, and the fight that they had not prepared for, or they could raise the excuse of wellbeing and not respond to Quraysh’s provocations and fight a battle that was forced on them – one that they had not chosen the time or place for. But they chose to confront and not be indolent. [They chose] the jihad that was forced on them and not to flee.
How plentiful are the excuses of cowards who use safety as justification at every turn, and clothe cowardice and fear with the robes of wisdom, responsibility and intelligence. If Muslims were to accept these excuses, then they would have a defense and a way out of every new situation. But they chose to meet the infidels and may Allah judge among them [for] He is the best judge. It will either be a victory that will please the oppressed and the deprived or it will be martyrdom which will open the gates of heaven, where [the martyred] will enjoy a permanent stay that will never end of change.
Education through Wise Divine Decree:
Muslims did not want to fight initially, as the almighty said [Qur’an verse, 8:7]: “and lo, Allah gave you the promise that one of the two [enemy] hosts would fall to you: and you would have liked to seize the less powerful one, whereas it was Allah’s will to prove the truth to be true in accordance with His words, and to wipe out the last remnant of those who denied the truth so that He might prove the truth to be true and the false to be false, however hateful this might be to those who were lost in sin.” “Behold! God promised you one of the two (enemy) parties, that it should be yours: Ye wished that the one unarmed should be yours, but God willed to justify the Truth according to His words, and cut off the roots of the Unbelievers; -“ Just before Badr there were two alternatives before the Muslims in Medina, to save themselves from being overwhelmed by the Meccan Quraysh with all their resources from the rich Syrian trade. One, which had least danger for the time being, and also promised much booty, was to fall upon the Quraysh caravan returning from Syria to Mecca richly laden, and led by Abu Sufyan with only 40 men unarmed. From a worldly point of view this was the safest and most lucrative course. The other alternative, which was actually adopted on the recommendation of the Apostle by the guidance of god was to leave the booty alone and march out boldly against the well-armed and well-equipped Quraysh army of 1,000 men coming from Mecca. The Muslims had no more than 300 men, ill-armed, to oppose this force. But if they could defeat it, it would shake the selfish autocracy which was in possession of Mecca. By god’s help they won the splendid victory, and the standard of Truth was established, never to be lowered again. Up to this point the Muslims had been raiding Quraysh caravans as a source of revenue and to cause angst for the Quraysh. The opportunity presented by the Quraysh army for the Muslims to become more than raiders and establish themselves as a legitimate power in the area undoubtedly contributed to the decision to fight the army. Further, given the army’s proximity to the caravan the likelihood that the Muslims could have pulled a successful raid and returned to Medina laden with booty without being engaged by this army is doubtful. With the decision to engage the Quraysh army the Prophet gained the advantage of choosing the place and time for the engagement as well as having surprise, which likely contributed to the victory of the smaller force. Allahs’ choosing for the Muslims was better than their choice for themselves. They wanted the caravan to reimburse them for some of their losses from the wealth it carried, but Allah wanted otherwise. [He wanted] the first big victory for Muslims against the stronghold of polytheism and [He wanted] for Muslims to write about [this battle] the most magnificent books in their long history, and for the Muslim nation to be educated through Allah’s decrees and [for them] to do His bidding. Praise be to Him.
Leadership that Favors Council and Establishes Justice
The prophet, Allahs’ blessings and peace be upon him, frequently sought the council of his companions, even though he was confirmed through divine revelation. His companions were accustomed to this, realizing that they were bearers of a message and partners in the responsibility for this. They understood the preservation of delivering the message, in which [Muhammad] was infallible, and issues related to war and treachery. [For example,] that advice from Al-Hubab Bin-Al-Mundhir to Allah’s prophet, Allah’s blessings and peace be upon him, to relocate the army’s position to another location that was more appropriate from a military perspective; as well as the advice of Sa’d Bin-Mu’adh to Allah’s prophet, Allah’s blessings and peace be upon him, to build an elevated shelter for [the prophet] so that he may lead the battle from there. In both cases, the prophet agreed when he saw that they were both right and saw no illegitimacy or disgrace in the requests. This is faithful leadership that makes room for minds to think and innovate, as well [room for] tongues to speak and convince.
The army was only made up of seventy camels that they took turns riding. Three or four took turns riding a single camel, one after the other. The prophet, Allah’s blessings and peace be upon him, and two others who were with him took turns riding a camel. Then a friend of his, blessings and peace be upon him, suggested that the two walk and he, blessings and peace be upon him, ride but he, blessings and peace be upon him, said: “you are both not stronger than me, nor am I less in need of the reward than the both of you.” [Hadith] as told by Al-Nisa’i.
Achieving Victory through Prayer:
Al-Imam Ahmad recorded in his Musnad [collection of hadith] that ‘Ali Bin-Abi-Talib said “you saw us every single one of us was sleeping, except for Allah’s prophet, blessings and peace be upon him. He was under a tree praying and crying until the morning and it was the eve of Badr. He would repeatedly say ‘O’ the living one, O’ the self-subsisting one.’ He would repeat it while he was kneeling and he, blessings and peace be upon him, would raise his hand and shout to his god and say ‘O’ Allah, that this band [of men] shall perish, you would not be worshipped on this earth afterwards. O’ Allah give me what you promised me, O’ Allah, your victory.’ He would raise his hands to the skies until his cloth fell away from his shoulders. It made Abu-Bakr, feeling sorry for him, say ‘O’ Allah, prophet [because of your calls on your god, He will give you what He promised.’”
And what a humble supplication it is to Allah. It does not carry the burden of the survival of the faithful group because of a simple desire for them to survive or in keenness for their safety; instead [the supplication is said] because the group carries the message of truth for the world. Therefore the fear that [the group] perish is based on a fear that the world would remain voice of signs of enlightenment and beacons of truth. Also, supplications are the brains of worship, in fact it is worship, and Allah’s prophet and Allah’s blessings and peace be upon him is the master of the worshippers. It is no wonder if the fruits of seeking Allah almighty’s aid, are demonstrated swiftly and directly. [Qur’an verse, 8:9] “Remember ye implored the assistance of your Lord, and He answered you: ‘I will assist you with a thousand of the angels, ranks on ranks.’” “Remember ye implored the assistance of your Lord, and He answered you: “I will assist you with a thousand of the angels, ranks on ranks”” The number of angels, a thousand at Badr and three thousand and five thousand at Uhud, is probably not to be taken literally, but to express a strength at least equal to that of the enemy. So, the angels, ranks on ranks, came down from heaven following each angel an angle or following the believers, in support of them. Thus, the angels themselves fought on the day of Badr, as the stories later told.
Longing for Paradise:
Longing for paradise moved them. They knew [paradise’s] value and that it is Allah’s precious commodity. So when the prophet, Allah’s blessings and peace be upon him, incited his companions to fight, he said “In His name in whose hand my soul lies, a man, who is patient and calculating, rushing forth without preparation, does not fight them today to be killed unless Allah admits him into heaven.” ‘Amir Bin-Al-Hamam was listening and in his hands were dates that he was eating, so he said “Phew. Phew. So nothing lies between me and my going to heaven except that those [infidels] should kill me? Oh, if I were to live long enough to eat my dates, it would too long a life.” Then he tossed [the dates] and went on his way to fight until he was martyred, may Allah be pleased with him.
Brothers in the Faith:
The people of Badr were liberated by their loyalty to Allah almighty. So the brothers in the faith went forth in all matters knowing that the unity in their ranks is an instrument for their victory. Mus’ab Bin-‘Amir passed by one of the prophet’s companions who was taking into custody his polytheist brother, Aba-‘Aziz Bin-‘Amir, so Mus’ab said to the prophet’s companion “tighten your hold on him for his mother is laden, meaning she has wealth and fortune, hopefully she will pay you a ransom for him.” Then his brother, the captive, looked at him and said “O’ brother is this, your will for me?” Mus’ab responded saying “He [referring to the Muslim companion] is my brother, not you!”
The brothers in the faith are calling on us from every oppressed Muslim nation. We see them in Palestine, Iraq, Somalia, Afghanistan and elsewhere. The enemy has ganged up on them and their friends were the ones who surrendered them to [the enemy]. Can we be Badris and show Allah the goodness inside us by saving and helping them?
A Warning against Safeguarding the Spoils of War:
The great Qur’an did not designate a chapter in the name of the Badr incident, just as was done in the case of the chapters for Al-Ahzab and Al-Fatih for example. Instead, the discussion surrounding [the battle of Badr] occurred in a chapter titled Al-Anfal [the spoils of war]. This is an important point that one should pause at. The divine reproof for the people of Badr, when they disagreed on how to divide the spoils – Al-Anfal – was delicate yet firm at the same time. Also, the chapter was named this way so that they may ponder this reproof and its causes for an extended period of time. This despite the fact that their disagreement was over a matter that was not documented in a text from Allah almighty and His prophet, and that when the holy Qu’ran decreed [the procedure to divide the spoils] in the statement about dividing the spoils of war, there was no trace of their disagreement. In fact, they said “we hear and obey.” More than this, they gave up what was rightly theirs after they coveted what was in the hands of others.
The truth is the Qur’an handling of this matter is fantastic. Remember their disagreement in the first verse of the chapter of Al-Anfal [Qur’an verse, 8:1] “They ask thee concerning (things taken as) spoils of war. Say: ‘(such) spoils are at the disposal of Allah and the Messenger. So fear Allah, and keep straight the relations between yourselves: Obey Allah and His Messenger, if ye do believe.” “They as thee concerning (things taken as) spoils of war. Say: “(Such) poils are at the disposal of God and the Apostle: so fear God, and keep straight the relations between yourselves: Obey God and His Apostle, if ye believe”” The occasion was the question of the division of the booty after the battle of Badr. Booty taken in a lawful and just war does not belong to any individual. If he fought for such accessory rewards, he fought from the wrong motives. It belongs to the Cause, in this case the Cause of God, as administered by His Apostle. Any portion given out to individuals are accessory gifts, windfalls from the bounty of the Commander. The chief thing is to remain staunch to the Cause of God, and to have no differences among those who stand for the Cause. Our internal relations must be kept straight: they must not be disturbed by cupidity or worldly considerations of gain, for any windfalls of this kind should be outside our calculations. At this time in history most decisions to engage in conflict were driven by either defensive necessity or financial gain. Most of the combatants would be little more than mercenaries in the fight for what they could loot. This was an effort to transform the motivation for fighting from worldly gain to a higher purpose. To have the Cause drive the zeal to fight and persevere for victory even when there would be little financial gain. Undoubtedly there was grumbling among the Muslims over abandoning the rich, easy prize of the caravan for the very risky and profitless attack on the army. This was an effort to silence the grumbling over this and future decisions made for advancing the Muslim state. In the context of this sermon it is the example to point out that engaging in Global Jihad is for God’s Cause and those who seek gain or profit from it are in the fight for the wrong reason and are not “Good Muslims” But a definitive stand on this disagreement is not taken until after forty more verse in the holy chapter [Qur’an verse, 8:41] “And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah and to the Messenger, and to near relatives, orphans, the needy and the wayfarer, if ye do believe in Allah and the revelation We sent down to our servant on the Day of Testing, the Day of the meeting of the Two forces. For Allah hath power over all things.” “And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to God – and to the Apostle, and to near relatives, orphans, the needy, and the wayfarer – if ye do believe in God and in the revelation We sent down to Our Servant on the day of testing – the day of the meeting of the two forces. For God hath power over all things.” The rule is that a fifth share is set apart for the Imam (the Commander) and the rest is divided among the forces. The fifth share reserved is expressed to be for God and the Apostle, and for charitable purposes for those to whom charity is due. Ultimately everything is at the disposal of God and His Apostle: viii, 1(Qur’an verse 8:1 listed above): but four-fifths are divided, and only one-fifth is retained for social purposes. The Imam has discretion as to the mode of division. In the Apostle’s life-time a certain portion was assigned to the Apostle and his near relatives. Testing: Furqan: Criterion between right and wrong, decision between forces of faith and unbelief. The Battle of Badr is called by this name. God’s power is shown in the events detailed in the three verses following (vv. 42-44), leading to the complete victory of the Muslims over the pagan Quraysh. The forty verses go on listing the events of the battle and focusing on the ideological infrastructure of the Muslim nation. Then it takes a definitive stance on the spoils of war in one verse, because disagreeing on reforming the soul cannot be remedied with a lengthy Islamic legal ruling [unlike the ruling on the spoils of war]; the soul is instead remedied by healing and reforming the human [spirit], [focusing] on the souls that need to be reformed so that that they may obey Allah’s demands for the believers. The elements that the verses were focused on including: worshipping, Allah, reforming the soul, reconciling between enemies, and obeying Allah and His messenger are the ingredients for victory that should be celebrated and supported; a disagreement between the faithful in the beginning of a shame that ultimately leads to destroying the Muslim nation’s sources of power and avenues of salvation.
The victors among the people of Badr disagreed about the spoils of war they acquired from the infidels. As for us, we have become an easy bounty and spoil of war for the enemies of the Muslim nation!!
May Allah repair our circumstances during this blessed month; May He reward well the people of Badr, on behalf of Islam and Muslims; May He provide us with the devotion and the followers of [the Badr fighters].
[Poetry]
They are my fathers, so bring me those resembling them
If you unite us, O’ gatherer of councils
[Partial Qur’an verse, 12:111] “In their history, there is a lesson for those who possess intelligence.” “There is, in their stories, instruction for men endued with understanding. It is not a tale invented, but a confirmation of what went before it, a detailed exposition of all things, and a Guide and a Mercy to any such as believe.” Their stories, i.e., the stories of apostles or of the wicked; for the two threads inter-twine, as in Joseph’s story. A story like that of Joseph is not a purely imaginary fable. The People of the book have it in their sacred literature. It is confirmed here in its main outline, but here there is a detailed spiritual exposition that will be found nowhere in earlier literature. The exposition covers all sides of human life. If properly understood it gives valuable lessons to guide our content, - an instance of God’s grace and mercy to people who will go to Him in faith and put their affairs in His hands. Many of the stories found in the Torah and the Bible are also found in the Qur’an, however there are differences in the stories between the texts. In this instance the difference is that the Quranic story of Joseph carries a heavy moral and ethical lesson story line that is not evident in the other versions. Allah says the truth and He guides the path. Allah’s blessings be upon our master Muhammad, and all of his family and companions.
Cairo on 16 of Ramadan 1431 Hijri corresponding to 26 August 2010 [Gregorian]
For a profile of Muhammad Badie, go here.
Details Emerge On New Egyptian Muslim Brotherhood Leader
Additional details are beginning to emerge on the relationship between Mohammed Badie, officially confirmed today as the new Egyptian Muslim Brotherhood Supreme Guide, and Sayyid Qutb, one of the most important and most radical ideologues in the history of the Muslim Brotherhood. According to an Al-Jazeera report:
Born in 1943 in the Nile Delta town of Mahalla el-Kubra, Badie was jailed for nine years in the 1960s after being accused of membership of a Brotherhood paramilitary cell that allegedly planned the overthrow of the government. He later became responsible for ideological education in the group. In the case for which Badie was jailed, thousands of Islamists were convicted and imprisoned while influential radical Islamist thinker Sayid Qutb was executed. Although disowned by some Brotherhood members for his radical views, Badie and others in the movement continued to embrace Qutb, who advocated armed struggle to impose Islamic law.
An earlier post had cited a Mideast news report stating that Dr. Badie was “considered to be one of the most loyal leaders to the organization of Sayyid Qutb.”
According to a Bloomberg report, Dr. Badie told reporters at the press conference announcing his selection that “We reject violence…We believe in incremental reform and that takes place in a peaceful and constitutional way.” However, in a letter published on the Egyptian Brotherhood website, Dr. Badie called for cooperation ” between Arab and Islamic countries to resist the projects of colonialism, western and Zionist hegemony”:
The MB prioritizes the Palestinian case and considers it as the most important case for the nation, which measures the standard of loyalty to Islam, and Arabism and they do not spare any efforts to make this cause the first interest of ruling systems and nations until Palestine is free, God willing. *The MB unwaveringly supports the Arab and Islamic nation and supports its fair stances and important issues. They do not hesitate to offer advice to all bodies and Islamic or Arab associations both at the official and public levels and they never stopped sacrificing for the sake of the nation whenever needed. They transfer the call for unity and cooperation between Arab and Islamic countries to resist the projects of colonialism, western and Zionist hegemony as they call for the unity of the nation and solving the problems within and between Arab and Islamic countries through advocating dialogue and not arms. Here we should remind our brothers in Yemen, Sudan, Somalia, Iraq, Lebanon, Afghanistan and Pakistan that the only way to ensure the safety and security of their people would only come by committing to dialogue and agreeing on the best of these dear nations. *Our stance to the global system led by USA and the west is more than clear. We hold no animosity to the western countries, however we are against this global system, which accepts freedom and democracy for its people and denies our people the same. Its use of its economic power to assert its control over our countries and decisions.
In the letter, Dr. Badie also criticized Israel claiming that it “seeks the abolition and cancellation of our values, cultures and Islamic identity”:
The Zionist state seeks the abolition and cancellation of our values, cultures and Islamic identity for its western values, which seeks the destruction of our faith and morals in our countries. We call on the nation to unite in the face of the Zionist and western project and to overcome above all ideological differences, to end racism and to completely refuse and prohibit any assault on or occupation of an Arab or Islamic country league
The Al-Jazeera report states that Dr. Badie’s election is a victory for the “conservative” wing of the Egyptian Muslim Brotherhood:
Conservative consolidation Badie’s election came after a bitter dispute between conservatives in the group, who place emphasis on strengthening the organisation and ideological outreach, and reformists advocating a more active public role. Akef resigned in protest last year before the end of his term in office after conservative members of the Brotherhood politburo opposed a promotion for Essam Erian, who is associated with the group’s reformist wing. The conservative wing has been seen to consolidate its control in subsequent politburo elections, in which the group’s deputy chief Muhammad Habib and reformist leader Abdel Moneim Abul-Futuh lost their seats. Analysts say the new leadership team and a campaign of arrests by police are likely to encourage a shift away from public life.
It should be noted that the Muslim Brotherhood today has become a global network and that the Egyptian mother branch is not necessarily the most important part of the movement. Sheikh Youssef Qaradawi, close to Saudi Arabia and the Gulf states, is often referred to by the GMBDR as the most important leader of the global Muslim Brotherhood, an acknowledgement of his role as the de facto spiritual leader of the movement. In 2004, Qaradawi turned down the offer to lead the Egyptian Brotherhood after the death of the Supreme Guide.
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a.Egyptian Muslim Brotherhood Leader Predicts End Of The US
b.Egyptian Muslim Brotherhood Leader Provides Details On “International Organization”
c.Egyptian Muslim Brotherhood Leader Calls On Governments To Boycott The International Criminal Court
d.BREAKING NEWS: Egyptian Muslim Brotherhood Selects Mohammed Badie As New Supreme Guide
e.Egyptian Muslim Brotherhood Praises Sayyid Qutb
GlobalMB @ January 16, 2010
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a.RECOMMENDED READING: The History And Unwritten Future Of Salafism
b.RECOMMENDED READING” “Time To Move On”
c.RECOMMENDED READING: Symposium: The “Moderate” Muslim Brotherhood?
d.RECOMMENDED READING: Muslim Brotherhood Falters as Egypt Outflanks Islamists
e.RECOMMENDED READING: “Where Now for Islamists?”
GlobalMB @ February 16, 2011
RECOMMENDED READING: “The Muslim Brotherhood Past, Present, And Future”
A terrorism analyst writing under a pseudonym has forwarded GMBDR a report titled “The Muslim Brotherhood Past, Present, and Future” based largely on a translation of a sermon given by then newly chosen Egyptian Muslim Brotherhood leader Mohamed Badie. From the Executive Summary of the report:
Recent events in Egypt have brought the Muslim Brotherhood (MB) to the forefront of popular political discussion. Much of the information regarding what MB was, is, and will be in this discussion reflects the contradictory views of many pundits regarding the politics and goals of this organization. This paper will present an objective look at the past, present, and potential future direction of MB. What MB is, is somewhat difficult to characterize as it is an international organization with chapters in at least 80 countries and the character of the movement has changed recently with the election of a new Supreme Guide in early 2010. What MB will be in the future is also a challenge to predict with the rapidly changing political situation in North Africa that will likely spill over into the Middle East and the diversity of its membership. To the extent that the organizational goals will be shaped by its Supreme Guide this analyst believes the organization will return to the core goals from its formation. In August 2010 the Supreme Guide of the Muslim Brotherhood published a sermon that is a clear call for Muslims to engage in individual and group violence to establish his interpretation of Islamic Governments.
Read the rest here.
INFORMATION PAPER
THE MUSLIM BROTHERHOOD PAST, PRESENT, AND FUTURE
BY
Abu’l Haq al Amriki
TABLE OF CONTENTS
Executive Summary…………………………………………………………….. Page 3
Information Paper………………………………………………………………..Page 5
Full Translation and Commentary……………………………………………….Page 11
EXECUTIVE SUMMARY
INTRODUCTION: Recent events in Egypt have brought the Muslim Brotherhood (MB) to the forefront of popular political discussion. Much of the information regarding what MB was, is, and will be in this discussion reflects the contradictory views of many pundits regarding the politics and goals of this organization. This paper will present an objective look at the past, present, and potential future direction of MB. What MB is, is somewhat difficult to characterize as it is an international organization with chapters in at least 80 countries and the character of the movement has changed recently with the election of a new Supreme Guide in early 2010. What MB will be in the future is also a challenge to predict with the rapidly changing political situation in North Africa that will likely spill over into the Middle East and the diversity of its membership. To the extent that the organizational goals will be shaped by its Supreme Guide this analyst believes the organization will return to the core goals from its formation. In August 2010 the Supreme Guide of the Muslim Brotherhood published a sermon that is a clear call for Muslims to engage in individual and group violence to establish his interpretation of Islamic Governments.
The Muslim Brotherhood was founded in Egypt in 1928 by Hassan al-Banna and is the forerunner of today’s violent Islamic Extremist Organizations. The constitution for Hamas identifies the organization as an armed wing of MB. Through the course of its history MB has run the gamut from advocating an educational awakening of the Muslim people as a means to establish “true” Islamic Governments around the world to the establishment of a core of “true” Muslims who would be the vanguard of an Islamic revolution that would impose, through violence, “true” Islamic Governments worldwide to operating within the existing political structure to influence the existing Governments to become more Islamic. The most influential ideologue of MB was Sayyid Qutb, who was a prolific writer during his imprisonment in Egypt until his execution in 1966. Two of his seminal works, “In the shade of the Qur’an” and “Milestones” form the basis for Global Jihadist ideology. During the reign of Gamal Abdel Nasser the MB was actively suppressed by Egyptian Security Forces due to their stated goal and activities toward assassinating him. Being variously driven underground and into flight to Saudi Arabia, an off-shoot of MB, Takfir wa Higra, finally succeeded in assassinating Anwar el-Sadat in 1981. While still being banned as a political organization in Egypt the MB has been permitted to run political candidates as “independents” and recent MB leadership has sought a more conciliatory tone with the Egyptian Government. In 2005 MB succeeded in having 88 members elected to the Egyptian Parliament, roughly 1/6 of the body. The MB has sought to minimize the influence of Qutb and distance itself from his ideology although the Qutbist faction has remained vibrant within the organization. The MB leadership has been moderately successful in their campaign being recognized by many Western Governments as a “moderate” voice of Islamic transition. Since 2005 the Qutbist faction has been gaining strength by obtaining enough seats on the ruling Guidance Bureau to influence the election of the Supreme Guide in January 2010. The Guidance Bureau elected Muhammad Badi, a staunch Qutbist, who was imprisoned at the same time as Qutb in the 1960’s and with Ayman al-Zawahiri, Al Qaeda’s #2, in the 1970’s.
Since his election Badi has mainly toed the party line in public; however on 26 Aug 10, on the eve of the anniversary of the Battle of Badr, Badi published a sermon on the MB Arabic language website which was a subtle, but unequivocal, call to arms for Muslims against the West marking a dramatic turn in the direction of MB. Analysts could easily dismiss this sermon as not representing a change in rhetoric as the message is subtle and couched in symbolism, however there is strong emotion in the wording of the sermon and it is definitely a call for action, if not an open incitement for violence.
The message focuses on “Chivalrous” Jihad and relentless support of the Faith even to the point of martyrdom, much in line with the former motto of MB that included the phrase “…death in the service of God is the loftiest of our wishes…”. While Badi is careful to avoid attracting the attention of Egyptian Security Forces by openly calling Jihad today, he strongly implies it as necessary. Audiences for Islamic Extremist rhetoric have learned that their leaders must speak carefully in order to avoid censors and trouble with security forces but Badi’s call for action and violence hidden deep within his words will undoubtedly be heard by his followers and adds a very influential endorsement to tactics and declarations of recognized Islamic Militant Groups. Like the words of any diplomat or politician, this sermon cannot be taken on simple face value.
INFORMATION PAPER
The Muslim Brotherhood Call to Arms
By
Abu’l Haq al Amriki
The Muslim Brotherhood (MB) was founded in Egypt in 1928 by Hassan al-Banna and is the forerunner of today’s violent Islamic Extremist Organizations. Through the course of its history MB has run the gamut from advocating an educational awakening of the Muslim people as a means to establish “true” Islamic Governments around the world to the violent overthrow of existing regimes, most notably in Egypt. At the latter extreme the group has drawn the ire of Egyptian Security Forces, whose pursuit of the group has variously driven it underground and into sanctuary in Saudi Arabia. During the 1950s through the 1970s the group’s advocacy and activities against the Egyptian regime had led to the imprisonment and deaths of some of its most prominent leaders and ideologues culminating with an off-shoot of the Muslim Brotherhood, Takfir wa Higra, assassinating Egypt’s president, Anwar El-Sadat, in 1981. The MB remains a banned political organization in Egypt but has been operating overtly for the past decade or so. In recent times MB has been very careful not to run afoul of Egyptian Security Forces, publicly condemning the 9/11 attacks and adopting a more political role. Although not an official political party, MB endorses and supports Parliamentary candidates and the group held 88 seats, about 1/6 of the elected representatives, in the Egyptian parliament since the 2005 elections. In the most recent Parliamentary elections held in the fall of 2010 the MB suffered a crushing defeat and has accused the Government of vote rigging.
Among the group’s most influential ideologues is Sayyid Qutb, whose landmark works, “In the Shade of the Quran” and “Milestones” have been the basis for the ideology of virtually all prominent Islamic Extremists including Ayman al-Zawahiri and Usama bin Laden. Qutb, who was executed by the Egyptians in 1966 after a lengthy imprisonment, advocated the violent overthrow of all existing governments and the institution of his version of Shari’a-based rulers worldwide. His influence has remained an undercurrent within the organization, however, at least publicly, MB leaders have minimized his influence as they sought to gain more popular and political influence within Egypt and globally. MB has been reasonably successful in this campaign, particularly in the west, were they have been heralded as a “moderate” voice of Islamic transformation. According to the recently elected Supreme Guide of the Muslim Brotherhood, Muhammad Badi, the group claims an organizational presence in 80 countries including the US, Canada, and most of Europe.
While the “Qutbist” factions of MB have been generally minimized and kept out of the public and security apparatus view by recent MB leaders there has been a disturbing trend over the last few years as this faction has gained influence in the organization’s ruling Guidance Bureau. This influence culminated with the election in early 2010 of Muhammad Badi as the Supreme Guide of the Muslim Brotherhood. Badi was imprisoned at the same time as Qutb in the 60’s and also at the same time as Zawahiri back in the 70’s. Since his election in January 2010, Badi has mainly toed the party line, however his recent statements have begun to cause alarm among some analysts who follow the group closely. MB leaders have a long history of expressing conflicting views on hot button issues between statements designed for Western consumption and those intended for only Arab-speaking constituents. With the expansion of Islamic Extremist use of the internet it has been increasingly difficult for MB Leaders to maintain this firewall. Surprisingly though, either through misplaced “political correctness” or a desire to avoid facing the obvious many Western Governments have either failed to recognize the change in discourse or chosen to ignore it. As for what MB will be in the future, a sermon published only on the MB Arabic language website on 26 Aug 10, gives what this analyst believes to be very clear direction.
On 26 Aug 10, on the eve of the commemoration of the Battle of Badr, Muhammad Badi published a sermon on the MB Arabic website. For those with a good understanding of the cultural nuance of this battle and the Arabic language this sermon was clearly a call to arms for Muslims against the West and throughout the world. The Battle of Badr occurred when a Muslim raiding party lead by the Prophet attempted to attack a caravan of their nemeses, the Quraysh, only to find themselves facing a much larger Quraysh Army in a trap. The Prophet extolled the Muslims to fight rather than run telling them that all who fought in the name of Allah would be rewarded in Paradise and those who shirked would be punished. He also asked for the divine assistance of Allah to make the Muslims victorious. The Muslims won the battle and killed several Quraysh leaders in the process. This was the first battle of the fledgling Muslim community and has been a rallying cry for Extremists in their conflict with the West. Those who fought at Badr were given the title “Badri/Badris” and are revered to this day. The sermon opens with:
The anniversary of the great battle of Badr is almost upon us, the day of Al-Furqan, the day a small number of ill-prepared faithful group triumphed over the Quraysh populace, amid the latter’s haughtiness and boasting; thus the budding Islamic state founded its roots – a truth that cannot be dismissed – the limbs of the dictators, tyrants, and mass criminals of Quraysh collapsed.
Also, on this blessed anniversary, we pause and ponder our state and the state of our weakened Muslim nation, asking: can we be Badr-like warriors? Like the faithful people of Badr? So that Allah may look down upon us in mercy and acceptance, so that we may succeed as they succeeded?
The wording in the preceding quote clearly is identifying the West and “Apostate” rulers with the Quraysh. Using “dictators, tyrants, and mass criminals” in this context parallels verbiage used to characterize the West and the “apostate” regimes of the Middle East throughout the Extremist Muslim lexicon. Invoking the symbology of the weaker Muslim force facing the overwhelming Quraysh force is inciting the individual Muslim to battle the behemoth West in order to achieve Allah’s blessing and a place in Paradise.
Sa’d Bin-Mu’adh, the leader of Al-Aus said, “we have had faith in you and believed you and vowed that what you have brought forth is the truth. We gave you our promises and our vows to listen to you and obey you. So go forth Allah’s Prophet to that which you desire and we are with you. We swear by He, who sent you with the truth, if you took us out to sea and brave it then we would brave it with you, none of us would remain behind. We are not reluctant to meet the enemy tomorrow, for we are patient in war, reliable in the battle. May Allah show you that which will please you, go in Allah’s blessings.” These are examples that were praised by Allah’s Prophet, peace and blessings be upon him, when he said, “a man who takes off on a horse whenever he hears the enemy’s battle cry. He rushes towards it.”
If Muslims, who delayed to rush out and join the battle of Badr, had known that it would be the great conflict with the polytheists and that history would stand still on that day and that heaven’s gates will open up so that the angels may come down to fight with the believers, and the souls of the martyrs will be sent in processions to heaven – if they had known – then not a single man would have delayed Blessed be the early initiators. [Qur’an verse 56:10-11]: “But foremost shall be they who in life were the foremost, they who were always drawn close to Allah.”
Fund raising and recruiting for the insurgencies and terrorist organizations has been waning. This is clearly an effort to energize the Muslim population to not look at the military superiority of the West, but simply answer the call and receive the reward of Paradise. Badi further points out that participation in the fight provides a permanent path to Paradise, regardless of future sin.
As for he who delayed, O how great was his loss! Because he lost the accolade of participating in the battle of Badr and the title of being called a Badri, which is the name that was used later to describe the victors. That title was enough to forgive the Badris later transgressions. Even if he committed an act like that of Hatib Bin-Abi-Balta’a who disclosed the secret of the preparation to conquer Mecca. Then Umar Ibn-Al-Khattab asked permission of Allah’s Prophet, peace and blessings be upon him, to strike Balta’a’s neck but peace and blessing be upon him said, “Leave him! He participated in Badr. How do you know that Allah has not looked at those who participated in Badr and said, “do whatever you want for I have forgiven you”?” An agreed upon Hadith.
To further castigate those who delay in joining the fight, Badi cites:
The absence for the Badr battle continued to pain those who failed to participate. They saw it as a shortcoming that would not be forgiven except through a true desire for martyrdom at the first opportunity for Jihad. Anas Bin-Al-Nadar was one of them, he said, “If Allah were to show me a battle – after the battle of Badr – with Allah’s Messenger, peace and blessings be upon him, Allah will see what I will do.” He refused to say anything else, in piousness and humility for Allah. In the battle of Uhud, Al-Nadar fought a worthy fight until he was martyred, may Allah be pleased with him. Of him and his comrades, Allah Almighty said, “[Qu’ran verse 33:23] among the believers are men who have always been true to what they have vowed before Allah; and among them are such as have already redeemed their pledge by death, and such as yet await its fulfillment without having changed their resolve in the least.” The hadith is agreed upon.
Badi goes on to characterize those who do not fight as cowards:
How plentiful are the excuses of cowards who use safety as justification at every turn and clothe cowardice and fear with robes of wisdom, responsibility and intelligence. If Muslims were to accept these excuses, then they would have a defense and a way out of every new situation. But they chose to meet the infidels and may Allah judge among them for He is the best judge. It will be a victory that will please the oppressed and the deprived or it will be martyrdom which will open the gates of heaven, where the martyred will enjoy a permanent stay that will never end of change.
Lest Badi be accused of the same cowardice he condemns, he goes on cite the Prophet’s actions during the battle as support for he and others who call the masses to their deaths but remain comfortable and safe far removed from the fray:
The Prophet, Allah’s blessings and peace be upon him, frequently sought the council of his companions, even though he was confirmed through divine revelation. For example, the advice from Al-Hubab Bin-Al-Mundhir to Allah’s Prophet, Allah’s blessings and peace be upon him, to relocate the army’s position to another location that was more appropriate from a military perspective; as well as the advice of Sa’d bin Mu’adh to Allah’s Prophet, Allah’s blessings and peace be upon him, to build an elevated shelter so that he may lead the battle from there. In both cases, the Prophet agreed when he saw that they were both right and saw no illegitimacy or disgrace in the requests. This is faithful leadership that makes room for minds to think and innovate, as well as room for tongues to speak and convince.
He further articulates the importance of preserving the messenger to the perpetuation of message:
It does not carry the burden of the survival of the faithful group because of a simple desire for them to survive or in keenness for their safety; instead because the group carries the message of truth for the world. Therefore the fear that the group perish is based on a fear that the world would remain without the voice of signs of enlightenment and beacons of truth.
He also articulates throughout the sermon the urgency of responding to the call to battle:
So when the Prophet, Allah’s blessings and peace be upon him, incited his companions to fight, he said, “In His name in whose hand my soul lies, a man, who is patient and calculating, rushing forth without preparation, does not fight them today to be killed unless Allah admits him into heaven.” Amir Bin-Al-Hamam was listening and in his hands were dates that he was eating, so he said, “Phew. Phew. So nothing lies between me and my going to heaven except that those infidels should kill me? Oh, if I were to live long enough to eat my dates, it would be too long a life.” Then he tossed the dates and went on his way to fight until he was martyred, may Allah be pleased with him.
As Badi wraps up this portion of the sermon he makes it clear exactly what he calling on Muslims worldwide to do:
The brothers in faith are calling on us from every oppressed Muslim nation. We see them in Palestine, Iraq, Somalia, Afghanistan, and elsewhere. The enemy has ganged up on them and their friends were the ones who surrendered them to the enemy. Can we be Badris and show Allah the goodness inside us by saving and helping them?
The remainder of the sermon addresses the division of the spoils of war, with the essential part highlighting that a one fifth share of the spoils go to Allah, the Prophet, near relatives, orphans, the needy, and the wayfarer (homeless). It is unclear to this analyst why Badi chose to emphasize this at the close of the sermon, perhaps it was to admonish those who join the fight for profit or seek profit from the conflict as being misguided and out-of-step with Islam.
In conclusion this analyst believes this to be an overt call from the leader of the Muslim Brotherhood to his followers to engage in direct action operations against Western interests and “apostate” governments, both as individuals and in groups; by individual action in the countries where they live or by joining the extremist insurgencies in various countries. MB leaders have overtly called for “true” Muslims to fight against those they consider occupiers in Palestine, Iraq, and Afghanistan in the past. This message carries, subtly, a much broader call to action and in this analyst’s opinion is a direct endorsement of Qutb’s Global Jihad. With MB poised to make great political gains in the transition taking place in Egypt; the organization will undoubtedly be emboldened to foment and encourage expansion of the popular uprisings across North Africa, the Middle East, South Asia, and Southeast Asia. These uprisings, spawned by very real social issues have provided an unexpected opportunity for Islamist factions throughout the world. MB chapters and their associated political organizations will energize western media to support these uprisings, which MB will continue to use as a springboard to expand their political power and influence toward establishing Islamic Theocracies wherever possible. What is insidious in this process of political Islamization is that MB has established itself as a social service organization in the minds of populations in countries with soaring illiteracy, unemployment, poverty, and political repression. The majority of these populations truly desire better education, opportunity, and a government that focuses on their needs rather than self-perpetuation and enrichment. They do not want to replace one repressive government system with an even more repressive government system. The challenge for the West will be to promote democratic values and assist in the establishments of governments that will serve their people.
FULL TRANSLATION
OF
26 AUGUST 2010 SERMON BY MUHAMMAD BADI
Provided by Attribution Withheld
[Translator’s Notes:
Proper names are spelled according to the IC Standard unless otherwise indicated. The name Muhammad Badi is romanized per assignment instructions.
This message focuses primarily on the historic Muslim battle of Badr. Familiarity and a general understanding of the battle will facilitate understanding of the message’s themes.
The message frequently cites the Qur’an, which is Islam’s holy book, and Hadith, which is Prophet Muhammad’s oral tradition.
The Day of Al-Furqan = the Distinguishing Day or the day of redemption. Also another name for the day the battle of Badr was fought.
Badri / Badris = a participant/ participants in the battle of Badr. This is the title used later to describe the Muslims who participated in the battle of Badr.
The following is a Verbatim Translation of the document.]
Analyst’s Notes:
Abcd = Quranic passage from “The Qur’an: Text, Translation, and Commentary” by Abdullah Yusuf Ali, published by Tahrike Tarsile Qur’an, Inc, Elmhurst, NY, US Edition 1987
Abcd = Commentary by Abdullah Yusuf Ali
Abcd = Commentary by Analyst, Abu’l Haq al Amriki
To Commemorate the Great Battle of Badr – Let us be Badr-like Warriors
26 August 2010 – 14:40 Holy Mecca
A Message from Professor Dr. Muhammad Badi, the General Guide of the Muslim Brotherhood
In the name of God and praise be to Allah, and blessings and peace be upon Allah’s messenger and those who follow him:
The anniversary of the great battle of Badr is almost upon us, the day of Al-Furqan, the day the small numbered and ill-prepared faithful group triumphed over the Quraysh populace, amid the latter’s haughtiness and boasting; thus the budding Islamic state founded its roots – a truth that cannot be dismissed – the limbs of the dictators, tyrants, and mass criminals of Quraysh collapsed [in defeat].
Also, on this blessed anniversary, we pause and ponder our state and the state of our weakened Muslim nation, asking: can we be Badr-like warriors? Like the faithful people of Badr? So that Allah may look down upon us in mercy and acceptance, so that we may succeed as they succeeded?
Initiative and Readiness:
Some of the believers feared heeding the call of the kind prophet, Allah’s blessings be upon him, when he said to his companions “this is the caravan of Quraysh carrying their property, so march forth to intercept it. Allah might make it as war spoils for you.” Then he entrusted the people [with tasks] but some of them hurried while others lagged, for they did not think that Allah’s prophet, peace and blessings be upon him, will encounter treachery. But it happened that Quraysh’s caravan was rescued and their army came forth demanding that the faithful group be eliminated. Then fighting became a compulsory duty that was not discretionary. The prophet, Allah’s peace and blessings be upon him, consulted his companions. Sa’d Bin-Mu’adh, the leader of Al-Aus said “we have had faith in you and believed you and vowed that what you have brought forth is the truth. We gave you our promises and our vows to listen to you and obey you. So go forth Allah’s prophet to that which you desire and we are with you. We swear by He, who you sent you with the truth, if you took us out to sea and brave it then we would brave it with you, none of us would remain behind. We are not reluctant to meet the enemy tomorrow, for we are patient in war, reliable in the [battle] meeting. May Allah show you [in our actions] that which will please you, go in Allah’s blessings.” [These] are examples that were praised by Allah’s prophet, peace and blessings be upon him, when he said “a man who takes off on his horse whenever he hears the enemy’s battle cry. He rushes towards it.”
If the Muslims, who delayed to rush out to join the battle of Badr, had known that it would be the great conflict with the polytheists and that history would stand still on that day and that heaven’s gates will open up so that the angels may come down to fight with the believers, and the souls of the martyrs will be sent in processions to the heaven – if they had known, then not a single man would have delayed. Blessed be the early initiators. [Qur’an verse 56:10-11]: “But the foremost shall be [they who in life were] the foremost, they who were [always] drawn close unto Allah.” “And those Foremost (In Faith) will be Foremost (in the Hereafter). These will be Those Nearest to God” “Foremost (in Faith)”: there are two meanings, and both are implied. (1) Those who have reached the highest degree in spiritual understanding, such as the great prophets and teachers of mankind, will take precedence in the Hereafter. (2) Those who are the first in time – the quickest and readiest – to accept god’s message – will have the first place in the Kingdom of Heaven. Verses 8, 9, and 10 mention the three main categories or classifications after Judgement. In the subsequent verses their happiness or misery are symbolized. This category, Foremost in Faith, is nearest to God. Nearness to God is the highest Bliss. The symbols that follow are mere reminiscences from our physical life. The people in this category are limited to the prophets and the first Muslims, the Companions of the Prophet Muhammad.
As for he who delayed, O how great was his loss! Because he lost the accolade of participating in the battle of Badr and the title of being [called] a “Badri,” which is the name that was used later to describe those victors. That title was enough to forgive the Badris later transgressions. Even if he committed an act like that of Hatib Bin-Abi-Balta’a who disclosed the secret of the preparation to conquer Mecca. Then ‘Umar Ibn-Al-Khattab asked the permission of Allah’s prophet, peace and blessings be upon him, to strike [Balta’a’s] neck but peace and blessing be upon him said “Leave him! He participated in Badr. How do you know that Allah has not looked at those who participated in Badr and said, ‘do whatever you want for I have forgiven you’?” An agreed upon [Hadith]
The absence from the Badr battle continued to pain those who failed to participate. They saw it as a shortcoming that would not be forgiven except through a true desire for martyrdom at the first opportunity for jihad. Anas Bin-Al-Nadar was one of them, he said “If Allah were to show me a battle – after [the battle of Badr] – with Allah’s messenger peace and blessings be upon him, Allah will see what I will do.” He refused to say anything else, in piousness and humility for Allah. In the battle of Uhud, [Al-Nadar] he fought a worthy fight until he was martyred, may Allah be pleased with him. Of him and his comrades, Allah almighty said [Qur’an verse 33:23]: “among the believers are men who have [always] been true to what they have vowed before Allah; and among them are such as have [already] redeemed their pledge by death, and such as yet await [its fulfillment] without having changed [their resolve] in the least.” “Among the Believers are men who have been true to their Covenant with God: Of them some have completed their vow (to the extreme), and some (still) wait: But they have never changed (Their determination) in the least:” In the fight for Truth were (and are) many who sacrificed their all – resources, knowledge, influence, life itself – in the Cause, and never wavered. If they won the crown of martyrdom, they were blessed. Such a one was Sa’d ibn Mu’az, the chief of the Aus tribe, the intrepid standard-bearer of Islam, who died of a wound he had received in the Battle of the Trench. Other heroes fought valiantly and lived, always ready to lay down their lives. Both classes were staunch: they never changed or wavered. While there were many battles in early Islam, the first three were probably the most significant; the Battle of Badr, which is detailed in the sermon, the Battle of Uhud, in which the Qurayh sought revenge for the defeat at Badr this was essentially a draw, though the Muslims suffered many casualties and were nearly beaten, and the Battle of the Trench or the Battle of the Confederates, in which the Quraysh and Allies laid siege to Medina for two or three weeks with 10,000 men but were ultimately defeated. The hadith is agreed upon.
A Weak State Does Not Prevent the People of Faith from Seeking Glory:
The Muslims who went out to meet the Quraysh trade caravan were not prepared to fight a great battle. Their number did not exceed three hundred and a few dozen more men. They had seventy camels that they took turns riding. There were only two knights and the rest were foot soldiers. They were as the prophet, Allah’s blessings be upon him, said in his supplication “O’ Allah, they are barefoot, carry them. Burdened, aid them. Hungry, feed them.” But the change in the situation forced a new condition that they were not prepared for, because the caravan escaped and they found themselves facing the army of Quraysh, which exceeded their number threefold. So they had to either accept the challenge, and the fight that they had not prepared for, or they could raise the excuse of wellbeing and not respond to Quraysh’s provocations and fight a battle that was forced on them – one that they had not chosen the time or place for. But they chose to confront and not be indolent. [They chose] the jihad that was forced on them and not to flee.
How plentiful are the excuses of cowards who use safety as justification at every turn, and clothe cowardice and fear with the robes of wisdom, responsibility and intelligence. If Muslims were to accept these excuses, then they would have a defense and a way out of every new situation. But they chose to meet the infidels and may Allah judge among them [for] He is the best judge. It will either be a victory that will please the oppressed and the deprived or it will be martyrdom which will open the gates of heaven, where [the martyred] will enjoy a permanent stay that will never end of change.
Education through Wise Divine Decree:
Muslims did not want to fight initially, as the almighty said [Qur’an verse, 8:7]: “and lo, Allah gave you the promise that one of the two [enemy] hosts would fall to you: and you would have liked to seize the less powerful one, whereas it was Allah’s will to prove the truth to be true in accordance with His words, and to wipe out the last remnant of those who denied the truth so that He might prove the truth to be true and the false to be false, however hateful this might be to those who were lost in sin.” “Behold! God promised you one of the two (enemy) parties, that it should be yours: Ye wished that the one unarmed should be yours, but God willed to justify the Truth according to His words, and cut off the roots of the Unbelievers; -“ Just before Badr there were two alternatives before the Muslims in Medina, to save themselves from being overwhelmed by the Meccan Quraysh with all their resources from the rich Syrian trade. One, which had least danger for the time being, and also promised much booty, was to fall upon the Quraysh caravan returning from Syria to Mecca richly laden, and led by Abu Sufyan with only 40 men unarmed. From a worldly point of view this was the safest and most lucrative course. The other alternative, which was actually adopted on the recommendation of the Apostle by the guidance of god was to leave the booty alone and march out boldly against the well-armed and well-equipped Quraysh army of 1,000 men coming from Mecca. The Muslims had no more than 300 men, ill-armed, to oppose this force. But if they could defeat it, it would shake the selfish autocracy which was in possession of Mecca. By god’s help they won the splendid victory, and the standard of Truth was established, never to be lowered again. Up to this point the Muslims had been raiding Quraysh caravans as a source of revenue and to cause angst for the Quraysh. The opportunity presented by the Quraysh army for the Muslims to become more than raiders and establish themselves as a legitimate power in the area undoubtedly contributed to the decision to fight the army. Further, given the army’s proximity to the caravan the likelihood that the Muslims could have pulled a successful raid and returned to Medina laden with booty without being engaged by this army is doubtful. With the decision to engage the Quraysh army the Prophet gained the advantage of choosing the place and time for the engagement as well as having surprise, which likely contributed to the victory of the smaller force. Allahs’ choosing for the Muslims was better than their choice for themselves. They wanted the caravan to reimburse them for some of their losses from the wealth it carried, but Allah wanted otherwise. [He wanted] the first big victory for Muslims against the stronghold of polytheism and [He wanted] for Muslims to write about [this battle] the most magnificent books in their long history, and for the Muslim nation to be educated through Allah’s decrees and [for them] to do His bidding. Praise be to Him.
Leadership that Favors Council and Establishes Justice
The prophet, Allahs’ blessings and peace be upon him, frequently sought the council of his companions, even though he was confirmed through divine revelation. His companions were accustomed to this, realizing that they were bearers of a message and partners in the responsibility for this. They understood the preservation of delivering the message, in which [Muhammad] was infallible, and issues related to war and treachery. [For example,] that advice from Al-Hubab Bin-Al-Mundhir to Allah’s prophet, Allah’s blessings and peace be upon him, to relocate the army’s position to another location that was more appropriate from a military perspective; as well as the advice of Sa’d Bin-Mu’adh to Allah’s prophet, Allah’s blessings and peace be upon him, to build an elevated shelter for [the prophet] so that he may lead the battle from there. In both cases, the prophet agreed when he saw that they were both right and saw no illegitimacy or disgrace in the requests. This is faithful leadership that makes room for minds to think and innovate, as well [room for] tongues to speak and convince.
The army was only made up of seventy camels that they took turns riding. Three or four took turns riding a single camel, one after the other. The prophet, Allah’s blessings and peace be upon him, and two others who were with him took turns riding a camel. Then a friend of his, blessings and peace be upon him, suggested that the two walk and he, blessings and peace be upon him, ride but he, blessings and peace be upon him, said: “you are both not stronger than me, nor am I less in need of the reward than the both of you.” [Hadith] as told by Al-Nisa’i.
Achieving Victory through Prayer:
Al-Imam Ahmad recorded in his Musnad [collection of hadith] that ‘Ali Bin-Abi-Talib said “you saw us every single one of us was sleeping, except for Allah’s prophet, blessings and peace be upon him. He was under a tree praying and crying until the morning and it was the eve of Badr. He would repeatedly say ‘O’ the living one, O’ the self-subsisting one.’ He would repeat it while he was kneeling and he, blessings and peace be upon him, would raise his hand and shout to his god and say ‘O’ Allah, that this band [of men] shall perish, you would not be worshipped on this earth afterwards. O’ Allah give me what you promised me, O’ Allah, your victory.’ He would raise his hands to the skies until his cloth fell away from his shoulders. It made Abu-Bakr, feeling sorry for him, say ‘O’ Allah, prophet [because of your calls on your god, He will give you what He promised.’”
And what a humble supplication it is to Allah. It does not carry the burden of the survival of the faithful group because of a simple desire for them to survive or in keenness for their safety; instead [the supplication is said] because the group carries the message of truth for the world. Therefore the fear that [the group] perish is based on a fear that the world would remain voice of signs of enlightenment and beacons of truth. Also, supplications are the brains of worship, in fact it is worship, and Allah’s prophet and Allah’s blessings and peace be upon him is the master of the worshippers. It is no wonder if the fruits of seeking Allah almighty’s aid, are demonstrated swiftly and directly. [Qur’an verse, 8:9] “Remember ye implored the assistance of your Lord, and He answered you: ‘I will assist you with a thousand of the angels, ranks on ranks.’” “Remember ye implored the assistance of your Lord, and He answered you: “I will assist you with a thousand of the angels, ranks on ranks”” The number of angels, a thousand at Badr and three thousand and five thousand at Uhud, is probably not to be taken literally, but to express a strength at least equal to that of the enemy. So, the angels, ranks on ranks, came down from heaven following each angel an angle or following the believers, in support of them. Thus, the angels themselves fought on the day of Badr, as the stories later told.
Longing for Paradise:
Longing for paradise moved them. They knew [paradise’s] value and that it is Allah’s precious commodity. So when the prophet, Allah’s blessings and peace be upon him, incited his companions to fight, he said “In His name in whose hand my soul lies, a man, who is patient and calculating, rushing forth without preparation, does not fight them today to be killed unless Allah admits him into heaven.” ‘Amir Bin-Al-Hamam was listening and in his hands were dates that he was eating, so he said “Phew. Phew. So nothing lies between me and my going to heaven except that those [infidels] should kill me? Oh, if I were to live long enough to eat my dates, it would too long a life.” Then he tossed [the dates] and went on his way to fight until he was martyred, may Allah be pleased with him.
Brothers in the Faith:
The people of Badr were liberated by their loyalty to Allah almighty. So the brothers in the faith went forth in all matters knowing that the unity in their ranks is an instrument for their victory. Mus’ab Bin-‘Amir passed by one of the prophet’s companions who was taking into custody his polytheist brother, Aba-‘Aziz Bin-‘Amir, so Mus’ab said to the prophet’s companion “tighten your hold on him for his mother is laden, meaning she has wealth and fortune, hopefully she will pay you a ransom for him.” Then his brother, the captive, looked at him and said “O’ brother is this, your will for me?” Mus’ab responded saying “He [referring to the Muslim companion] is my brother, not you!”
The brothers in the faith are calling on us from every oppressed Muslim nation. We see them in Palestine, Iraq, Somalia, Afghanistan and elsewhere. The enemy has ganged up on them and their friends were the ones who surrendered them to [the enemy]. Can we be Badris and show Allah the goodness inside us by saving and helping them?
A Warning against Safeguarding the Spoils of War:
The great Qur’an did not designate a chapter in the name of the Badr incident, just as was done in the case of the chapters for Al-Ahzab and Al-Fatih for example. Instead, the discussion surrounding [the battle of Badr] occurred in a chapter titled Al-Anfal [the spoils of war]. This is an important point that one should pause at. The divine reproof for the people of Badr, when they disagreed on how to divide the spoils – Al-Anfal – was delicate yet firm at the same time. Also, the chapter was named this way so that they may ponder this reproof and its causes for an extended period of time. This despite the fact that their disagreement was over a matter that was not documented in a text from Allah almighty and His prophet, and that when the holy Qu’ran decreed [the procedure to divide the spoils] in the statement about dividing the spoils of war, there was no trace of their disagreement. In fact, they said “we hear and obey.” More than this, they gave up what was rightly theirs after they coveted what was in the hands of others.
The truth is the Qur’an handling of this matter is fantastic. Remember their disagreement in the first verse of the chapter of Al-Anfal [Qur’an verse, 8:1] “They ask thee concerning (things taken as) spoils of war. Say: ‘(such) spoils are at the disposal of Allah and the Messenger. So fear Allah, and keep straight the relations between yourselves: Obey Allah and His Messenger, if ye do believe.” “They as thee concerning (things taken as) spoils of war. Say: “(Such) poils are at the disposal of God and the Apostle: so fear God, and keep straight the relations between yourselves: Obey God and His Apostle, if ye believe”” The occasion was the question of the division of the booty after the battle of Badr. Booty taken in a lawful and just war does not belong to any individual. If he fought for such accessory rewards, he fought from the wrong motives. It belongs to the Cause, in this case the Cause of God, as administered by His Apostle. Any portion given out to individuals are accessory gifts, windfalls from the bounty of the Commander. The chief thing is to remain staunch to the Cause of God, and to have no differences among those who stand for the Cause. Our internal relations must be kept straight: they must not be disturbed by cupidity or worldly considerations of gain, for any windfalls of this kind should be outside our calculations. At this time in history most decisions to engage in conflict were driven by either defensive necessity or financial gain. Most of the combatants would be little more than mercenaries in the fight for what they could loot. This was an effort to transform the motivation for fighting from worldly gain to a higher purpose. To have the Cause drive the zeal to fight and persevere for victory even when there would be little financial gain. Undoubtedly there was grumbling among the Muslims over abandoning the rich, easy prize of the caravan for the very risky and profitless attack on the army. This was an effort to silence the grumbling over this and future decisions made for advancing the Muslim state. In the context of this sermon it is the example to point out that engaging in Global Jihad is for God’s Cause and those who seek gain or profit from it are in the fight for the wrong reason and are not “Good Muslims” But a definitive stand on this disagreement is not taken until after forty more verse in the holy chapter [Qur’an verse, 8:41] “And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah and to the Messenger, and to near relatives, orphans, the needy and the wayfarer, if ye do believe in Allah and the revelation We sent down to our servant on the Day of Testing, the Day of the meeting of the Two forces. For Allah hath power over all things.” “And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to God – and to the Apostle, and to near relatives, orphans, the needy, and the wayfarer – if ye do believe in God and in the revelation We sent down to Our Servant on the day of testing – the day of the meeting of the two forces. For God hath power over all things.” The rule is that a fifth share is set apart for the Imam (the Commander) and the rest is divided among the forces. The fifth share reserved is expressed to be for God and the Apostle, and for charitable purposes for those to whom charity is due. Ultimately everything is at the disposal of God and His Apostle: viii, 1(Qur’an verse 8:1 listed above): but four-fifths are divided, and only one-fifth is retained for social purposes. The Imam has discretion as to the mode of division. In the Apostle’s life-time a certain portion was assigned to the Apostle and his near relatives. Testing: Furqan: Criterion between right and wrong, decision between forces of faith and unbelief. The Battle of Badr is called by this name. God’s power is shown in the events detailed in the three verses following (vv. 42-44), leading to the complete victory of the Muslims over the pagan Quraysh. The forty verses go on listing the events of the battle and focusing on the ideological infrastructure of the Muslim nation. Then it takes a definitive stance on the spoils of war in one verse, because disagreeing on reforming the soul cannot be remedied with a lengthy Islamic legal ruling [unlike the ruling on the spoils of war]; the soul is instead remedied by healing and reforming the human [spirit], [focusing] on the souls that need to be reformed so that that they may obey Allah’s demands for the believers. The elements that the verses were focused on including: worshipping, Allah, reforming the soul, reconciling between enemies, and obeying Allah and His messenger are the ingredients for victory that should be celebrated and supported; a disagreement between the faithful in the beginning of a shame that ultimately leads to destroying the Muslim nation’s sources of power and avenues of salvation.
The victors among the people of Badr disagreed about the spoils of war they acquired from the infidels. As for us, we have become an easy bounty and spoil of war for the enemies of the Muslim nation!!
May Allah repair our circumstances during this blessed month; May He reward well the people of Badr, on behalf of Islam and Muslims; May He provide us with the devotion and the followers of [the Badr fighters].
[Poetry]
They are my fathers, so bring me those resembling them
If you unite us, O’ gatherer of councils
[Partial Qur’an verse, 12:111] “In their history, there is a lesson for those who possess intelligence.” “There is, in their stories, instruction for men endued with understanding. It is not a tale invented, but a confirmation of what went before it, a detailed exposition of all things, and a Guide and a Mercy to any such as believe.” Their stories, i.e., the stories of apostles or of the wicked; for the two threads inter-twine, as in Joseph’s story. A story like that of Joseph is not a purely imaginary fable. The People of the book have it in their sacred literature. It is confirmed here in its main outline, but here there is a detailed spiritual exposition that will be found nowhere in earlier literature. The exposition covers all sides of human life. If properly understood it gives valuable lessons to guide our content, - an instance of God’s grace and mercy to people who will go to Him in faith and put their affairs in His hands. Many of the stories found in the Torah and the Bible are also found in the Qur’an, however there are differences in the stories between the texts. In this instance the difference is that the Quranic story of Joseph carries a heavy moral and ethical lesson story line that is not evident in the other versions. Allah says the truth and He guides the path. Allah’s blessings be upon our master Muhammad, and all of his family and companions.
Cairo on 16 of Ramadan 1431 Hijri corresponding to 26 August 2010 [Gregorian]
For a profile of Muhammad Badie, go here.
Details Emerge On New Egyptian Muslim Brotherhood Leader
Additional details are beginning to emerge on the relationship between Mohammed Badie, officially confirmed today as the new Egyptian Muslim Brotherhood Supreme Guide, and Sayyid Qutb, one of the most important and most radical ideologues in the history of the Muslim Brotherhood. According to an Al-Jazeera report:Born in 1943 in the Nile Delta town of Mahalla el-Kubra, Badie was jailed for nine years in the 1960s after being accused of membership of a Brotherhood paramilitary cell that allegedly planned the overthrow of the government. He later became responsible for ideological education in the group. In the case for which Badie was jailed, thousands of Islamists were convicted and imprisoned while influential radical Islamist thinker Sayid Qutb was executed. Although disowned by some Brotherhood members for his radical views, Badie and others in the movement continued to embrace Qutb, who advocated armed struggle to impose Islamic law.
An earlier post had cited a Mideast news report stating that Dr. Badie was “considered to be one of the most loyal leaders to the organization of Sayyid Qutb.”
According to a Bloomberg report, Dr. Badie told reporters at the press conference announcing his selection that “We reject violence…We believe in incremental reform and that takes place in a peaceful and constitutional way.” However, in a letter published on the Egyptian Brotherhood website, Dr. Badie called for cooperation ” between Arab and Islamic countries to resist the projects of colonialism, western and Zionist hegemony”:
The MB prioritizes the Palestinian case and considers it as the most important case for the nation, which measures the standard of loyalty to Islam, and Arabism and they do not spare any efforts to make this cause the first interest of ruling systems and nations until Palestine is free, God willing. *The MB unwaveringly supports the Arab and Islamic nation and supports its fair stances and important issues. They do not hesitate to offer advice to all bodies and Islamic or Arab associations both at the official and public levels and they never stopped sacrificing for the sake of the nation whenever needed. They transfer the call for unity and cooperation between Arab and Islamic countries to resist the projects of colonialism, western and Zionist hegemony as they call for the unity of the nation and solving the problems within and between Arab and Islamic countries through advocating dialogue and not arms. Here we should remind our brothers in Yemen, Sudan, Somalia, Iraq, Lebanon, Afghanistan and Pakistan that the only way to ensure the safety and security of their people would only come by committing to dialogue and agreeing on the best of these dear nations. *Our stance to the global system led by USA and the west is more than clear. We hold no animosity to the western countries, however we are against this global system, which accepts freedom and democracy for its people and denies our people the same. Its use of its economic power to assert its control over our countries and decisions.
In the letter, Dr. Badie also criticized Israel claiming that it “seeks the abolition and cancellation of our values, cultures and Islamic identity”:
The Zionist state seeks the abolition and cancellation of our values, cultures and Islamic identity for its western values, which seeks the destruction of our faith and morals in our countries. We call on the nation to unite in the face of the Zionist and western project and to overcome above all ideological differences, to end racism and to completely refuse and prohibit any assault on or occupation of an Arab or Islamic country league
The Al-Jazeera report states that Dr. Badie’s election is a victory for the “conservative” wing of the Egyptian Muslim Brotherhood:
Conservative consolidation Badie’s election came after a bitter dispute between conservatives in the group, who place emphasis on strengthening the organisation and ideological outreach, and reformists advocating a more active public role. Akef resigned in protest last year before the end of his term in office after conservative members of the Brotherhood politburo opposed a promotion for Essam Erian, who is associated with the group’s reformist wing. The conservative wing has been seen to consolidate its control in subsequent politburo elections, in which the group’s deputy chief Muhammad Habib and reformist leader Abdel Moneim Abul-Futuh lost their seats. Analysts say the new leadership team and a campaign of arrests by police are likely to encourage a shift away from public life.
It should be noted that the Muslim Brotherhood today has become a global network and that the Egyptian mother branch is not necessarily the most important part of the movement. Sheikh Youssef Qaradawi, close to Saudi Arabia and the Gulf states, is often referred to by the GMBDR as the most important leader of the global Muslim Brotherhood, an acknowledgement of his role as the de facto spiritual leader of the movement. In 2004, Qaradawi turned down the offer to lead the Egyptian Brotherhood after the death of the Supreme Guide.
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Related posts:
a.Egyptian Muslim Brotherhood Leader Predicts End Of The US
b.Egyptian Muslim Brotherhood Leader Provides Details On “International Organization”
c.Egyptian Muslim Brotherhood Leader Calls On Governments To Boycott The International Criminal Court
d.BREAKING NEWS: Egyptian Muslim Brotherhood Selects Mohammed Badie As New Supreme Guide
e.Egyptian Muslim Brotherhood Praises Sayyid Qutb
GlobalMB @ January 16, 2010
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Related posts:
a.RECOMMENDED READING: The History And Unwritten Future Of Salafism
b.RECOMMENDED READING” “Time To Move On”
c.RECOMMENDED READING: Symposium: The “Moderate” Muslim Brotherhood?
d.RECOMMENDED READING: Muslim Brotherhood Falters as Egypt Outflanks Islamists
e.RECOMMENDED READING: “Where Now for Islamists?”
GlobalMB @ February 16, 2011
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