Tuesday, July 31, 2007

The Disease of Desires and Passionate Love

The Disease of Desires and Passionate Love Ibn Taymiyyah (Sheikh al-Islam)

Extracted from "Diseases of the Hearts and their Cures"
Compiled by Ibraaheem ibn `Abdullaah al-Haazimee


Miserliness and jealousy are sicknesses that lead to the soul hating that which would benefit it, and its loving that which would harm it. This is why jealousy was mentioned alongside hatred and resentment in the preceeding ahaadeeth. As for the sickness of desire and passionate love then this is the soul loving that which would harm it and coupled with this is its hatred of that which would benefit it.


Passionate love is a psychological sickness, and when its effects become noticeable on the body, it becomes a sickness that afflicts the mind also. Either by afflicting the mind by the likes of melancholy, or afflicting the body through weakness and emaciation. But the purpose here is to discuss its affect on the heart, for passionate love is the fundament that makes the soul covet that which would harm it, similar is the one weak of body who covets that which harms it, and if he is not satiated by that then he is grieved, and if he is satiated then his sickness increases. The same applies to the heart afflicted with this love, for it is harmed by its connection to the loved, either by seeing, touching, hearing, even think about it. And if he were to curb the love then the heart is hurt and grieved by this, and if he given is to the desire then the sickness becomes stronger and becomes a means through which the grievance is increased.


In the hadeeth there occurs, "Indeed Allaah shelters His believing servant from the world just as one of you shelter your sick ones from food and drink (that would harm them)." [1]


In the hadeeth concerning the saving of Moosa reported by Wahb[2], which is recorded by Imaam Ahmad in az-Zuhd, "Allaah says: "Indeed I drive away My friends from the delights of this world and its opulence and comfort just as the compassionate shepherd drives away his camel from the dangerous grazing lands. And indeed I make them avoid its tranquility and livelihood, just as the compassionate shepherd makes his camel to avoid the resting-places wherein it would be easy prey. This is not because I consider them to be insignificant, but so that they may complete their portion of My Kindness in safety and abundance, the delights of the world will not attract him and neither would desires overcome him."


Therefore the only cure for the sick lies in his removing the sickness by removing this blameworthy love from his heart.


People are divided into two opinions concerning passionate love: One group says that if falls into the category of intentions and wishes, this being the famous opinion. Another groups says that it falls into the category of imagination and fantasies and that it is a corruption of the imagination since it causes one to depict the one who is loved in other than his true reality. This group went on to say: "And this is why Allaah has not been described with passionate love (ishk) and neither that He passionately loves (ya`shik) because He is far removed from this, and one cannot be praised who has these corrupt thoughts."


As for the first group, then from them are those who said: "He is described with passionate love (ishk) because it is a complete and perfect love and Allaah loves (yuhib)." And it is reported in the narration of `Abdul Waahid bin Zayd that He said, "The servant will always continue to draw closer to me, loving Me and I loving him (A`shiquhoo)." This is the saying of some of the Soofis but the majority do not apply this word to Allaah, because passionate love is a love exceeding the proper bounds, as for the Love of Allaah then it has no end and cannot exceed the proper bounds. Passionate love is to be considered blameworthy without any exceptions, it is not to be praised when it is directed towards the Creator or created because it is a love that exceeds the proper bounds.


This is also true because the word "passionate love" is only employed with regards to a man loving a woman or child (or vice versa), it is not employed in things such as the love of one's family, property or status, just as it is not employed with regards to the love of the Prophets and the righteous. Commonly, you will find this word being mentioned alongside a forbidden action, such as loving the woman who is not lawful for him, or loving a child joined with the unlawful glance and touch and other such unlawful actions.


As for the love of a man for his wife or slave-girl which leads him out of the folds of justice such that he does unlawful things for her and leaves what is obligatory as commonly happens even to the extent that he may oppress his son born of his old wife due to this love of his new wife, or to the extent that he will do things to keep her happy that would harm his religion and worldly life. For example his singling her out for inheritance that she does not deserve, or that he gives her family authority and property that exceeds the limits set by Allaah, or he goes to excesses in spending on her, or he makes unlawful things possible for her which harms his religion and worldly life. This passionate love is forbidden with regards to one who is permissible for him, so how would it be with regards for one who has passionate love for someone who is unlawful or with regards to two men? For this contains a corruption the extent of which none can assess except the Lord of the servants; it is a sickness that corrupts the religion and objectives of the one who possesses it, then it corrupts his intelligence and then his body. Allaah, the Most High, says,


Then do not be soft in speech, lest in whose heart is a disease should be moved with desire, but speak in an honourable manner.[3]


There are some whose hearts contain the disease of desire and whose perceptions are only skin deep. When the object of the desire submits, the sickness is satiated, and this satiation strengthens the desire and pursuit of the object and hence strengthens the sickness. This is in contrast to the one whose objective is not met, for this failure results in removing the satiation that would strengthen the sickness and thereby the desire is weakened as is the love. This is because the person definitely intends that there be action accompanying his desire, for otherwise all his desire would be is just whisperings of the soul, unless there is some speech or looking accompanying this.


As for the one who is afflicted with this passionate love but holds back and is patient, then indeed Allaah will reward him for his taqwaa as occurs in the hadeeth: "That the one who passionately loves someone yet holds back, conceals this and is patient, then dies you this, will be a martyr."[4] This hadeeth is known to be the report of Yahya al-Qataat from Mujaahid from Ibn `Abbaas from the Prophet (saw) but it is problematic and such a hadeeth is not to be depended upon. But it is known from the evidences of the Sharee'ah that if one were to hold back from performing that which is unlawful, be it looking, speaking or acting, and he conceals this and does not articulate it so as not to fall into that which is prohibited and he is patient in his obedience to Allaah and keeping away from disobedience to Allaah, despite the pain that his heart feels due to passionate love, (similar to the case of the one who is patient through a calamity), then indeed this person would gain the same reward as those who have feared Allaah and been patient.


Verily, he who fears Allaah and is patient,
then surely Allaah makes not the reward of the doers of good to be lost
.[5]


This holds true for the disease of envy and all other sicknesses that afflict the heart. So when the soul pursues that which would anger Allaah, and the person prevents himself from this, fearing Allaah, then he is included in His saying,


But as for him who feared the standing before His Lord,
and restrained himself from impure evil desires, and lusts.
Verily, Paradise will be his abode.
[6]


When the soul loves something, it will do all that it can to attain it, so the one who does this out of having a blameworthy love or hatred then this action of his would be sinful. For example his hating a person due to envying him and thereby harming whosoever is linked to that person either by preventing his rights or by showing them enmity, or his doing something that is commanded by Allaah but he does it due to his desires and not for the sake of Allaah.


These types of sicknesses are commonly found in the heart. The person can hate something and due to this hate, love a great many things due to mere whims and fancies. As one poet affected by this said,


"For the sake of a Sudanese girl he loved Sudan to the point that he loved the black dogs due to his love of her"


So he loved a black girl, and therefore loved all types of black even the blackness of dogs! All of this is a sickness in the heart with regards to its imagination, fantasies and desires. We ask Allaah that He eliminate all of the illnesses from our hearts, and we seek refuge with Allaah from evil manners, desires and sicknesses.


The heart has only been created for the worship of Allaah, and this is the natural disposition (fitrah) upon which Allaah created His servants as the Prophet (saw) said, "Every new-born child is born upon the natural disposition and it is his parents that make him a Jew, Christian or a Magian, as an animal produces a perfect young animal, do you see any part of its body amputated?" Then Aboo Hurayrah, radiyallaahu `anhu, said, recite if you wish the saying of Allaah,


The Fitrah of Allaah with which He has created mankind. No change is there in the creation of Allaah
.[7]

[Reported by al-Bukhaaree and Muslim].


So Allaah has made the natural disposition of His servants to love Him and worship Him Alone, so if the natural disposition was to be left as it is without corrupting it, then it would be cognizant of Allaah, loving Him Alone; but the natural disposition does become corrupted due to the sickness of the heart such as the parents making it a Jew or a Christian even though this be by the Will and Predecree of Allaah, just like the body is altered by amputation. But even after this it is possible for the heart to return to the natural disposition if Allaah makes this easy for the one who does his utmost to return it to the natural disposition.


The Messengers were sent to affirm and re-establish the natural disposition and to perfect it, not to alter it. So when the heart loves Allaah Alone, making the religion sincerely for Him, it will not be tried with this passionate love (directed to him) his love of Allaah Alone, making the religion sincerely for him, did not allow him to be overcome by this, rather Allaah said,


Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely he was one of Our chosen, guided slaves
.[8]


As for the wife of al-`Azeez, it was because she was and her nation were polytheists that she was afflicted with passionate love. No one, and no one is afflicted with passionate love except that this diminishes his singling out Allaah Alone for worship and his faith. The heart that repents to Allaah, fearing Him, has two routes by which it can remove this passionate love:


1) Repenting to Allaah and loving Him, for indeed this is more satisfying and purer than anything else, and nothing will be left to love along side Allaah.



2) Fearing Allaah, for indeed fear is the opposite of passionate love and removes it.


So everyone who loves something, with passion or otherwise, then this love can be removed by loving that which is more beloved to compete with it.[9] This love can also be removed by fearing the occurrence of a harm that is more hateful to one than leaving this love. So when Allaah is more beloved to the srvant than anything else, and more feared by him than anything else, then he will not fall into passionate love or find any love that would compete with his love of Allaah, except in the case of negligence or at a time when this love and fear has become weak by his leaving some of the obligatory duties and by performing some of the prohibited actions. For indeed faith increases with obedience and decreases with disobedience, so each time a servant obeys Allaah out of love and fear, and leaves a prohibited action out of love and fear, his love and fear becomes stronger, and any love or fear of anything else besides Allaah will disappear from his heart.


The same is true for the sickness of the body: for the health of the body is preserved by the same, and the sickness is repressed by the opposite. The correctness of the faith in the heart is preserved by its like, meaning that which would breed faith in the heart from the beneficial knowledge and righteous action for these are its nourishment as occurs in the hadeeth of Ibn Mas'ood, reported as his saying and as a hadeeth of the Messenger (saw), "Indeed every host loves that people come to his table spread, and indeed the table spread of Allaah is the Qur'aan."


So the Qur'aan is the table spread of Allaah.


From those things that nourish the heart are supplication at the end of the night, the times of Adhaan and Iqaamah, in his prostration, at the ends of the prayers[10] add to this repentance. For indeed the one who repents to Allaah and then in turn Allaah forgives him, He will then give him enjoyment for an appointed time. That he takes to reciting the reported adhkaar for the day and at the time he sleeps. That he bears with patience what he is enticed with that would divert him from all of this, than Allaah will immediately aid him with a spirit from Him and write faith in his heart. That he be eager to complete the obligatory duties such as the five prayers inwardly and outwardly for they are the pillars of the religion. That his words of recourse be "laa hawla wa laa quwwata illaa billaahi" [11] for by them the heavy burdens can be born, horrors can be overcome, and the servant be gifted up the supplication and seeking help from Allaah, for the servant will be answered as long as he is not hasty, saying: "I have supplicated and supplicated but I have not been answered." [12] That he should know that help comes with patience, that relief comes after anxiety and distress, that after every period of difficulty there follows a period a period of ease.[13] That he knows that no prophet or one less than him was rewarded with a good end except as a result of his being patient.


And all praise and thanks are due to Allaah, the Lord of Creation. To Him belongs praise and grace for guiding us to Islaam and the Sunnah, a praise that would suffice His favours to us outwardly and inwardly, as in required for the nobility of His Face and might of His Magnificence. Abundant Peace and Blessings be upon our master, Muhammad (saw), and upon his family, Companions, his wives, the mothers of the believers, and all those that follow them in good until the Day of Judgement.

FOOTNOTES

[1] A similar hadeeth to this reported by al-Bayhaqee and it is a da`eef hadeeth. (Refer to Fayd al-Qadeer).

[2] Wahb ibn Munabbih is a noble taabi`ee, but this hadeeth is reported from him directly to the Prophet (saw) and is not authentic.

[3] Soorah al-Ahzaab (33):32.

[4] A da`eef hadeeth. Refer to the discussion concerning its inauthenticity in al-Jawaab al-Kaafee and Rawdah al-Muhibbeen of Ibn al-Qayyim and Silsilah ad-Da`eefah of al-Albaanee.

[5] Soorah Yoosuf (12):90.

[6] Soorah an-Naazi`aat (79):40-41.

[7] Soorah ar-Room (30):30.

[8] Soorah Yoosuf (12):24.

[9] Refer to Rawdah al-Muhibbeen of Ibn al-Qayyim for he has a beautiful discussion concerning this.

[10] These are the times in which Allaah answers the supplications, there are authentic ahaadeeth concerning these.

[11] The Prophet (saw) said, "indeed it is a treasure from the treasures of paradise." Reported by al-Bukhaaree and Muslim from the hadeeth of Aboo Moosa al-Ash`aree.

[12] Reported by Muslim

[13] A hasan hadeeth reported by Ahmad and at-Tirmidhee from the hadeeth of Ibn `Abbaas.


Why Did the Imams Differ Ibn Taymiyyah (Sheikh al-Islam)

Raf'-ul-Malaam 'an-il-A'immat-il-A'laam
(Removing the Harms from the Noble Imaams)


This article is taken from the beginning of Shaikh ul-Islam's (r) treatise "Raf'-ul-Malaam 'an-il-A'immat-il-A'laam" (Removing the Harms from the Noble Imaams). In this treatise, the Shaikh (ra) discusses the reasons why the famous and righteous Imaams, that are followed by the masses of Muslims, differed in some issues and contradicted the established ahaadeeth of the Messenger of Allaah (s) in some cases. He lists over ten reasons in the introduction of this treatise. However this article only contains the first one. However, it is the most important one, as stated by Ibn Taimiyyah (ra). And it is for this reason, as the Shaikh says, that many of the Imaam's opinions, that contradict the Sunnah, can be explained and acknowledged. Thus, there is no deficiency on the part of our scholars. Rather, they were rewarded in their correctness as well as in their errors. May Allaah have mercy on them. The notes were taken from Zuhair Ash-Shaaweesh's comments and footnotes to this treatise, unless otherwise specified.


All praise is due to Allaah for His countless blessings. I bear witness that none has the right to be worshipped except Allaah, He stands alone and with no partners, whether on His earth or in His heavens. And I bear witness that Muhammad (s) is His slave, Messenger and the last of His prophets. May Allaah send His eternal peace and continuous blessings upon him, his family and his companions until the Day when we shall all meet Him.

To proceed:

It is binding upon the Muslims, after declaring loyalty to Allaah and his Messenger (s), to declare loyalty to the believers as is stated by the Qur'aan. This especially includes the scholars, for they are the inheritors of the prophets. And they are the ones whom Allaah has given the status of bearing the similitude of stars, throughwhich guidance is achieved in times of darkness, on land and on sea. The Muslims of this nation have agreed upon their guidance and their knowledge.

Before the advent of our Prophet (s), the scholars of every nation were the worst of its people. But this is not the case with the Muslims, for indeed their scholars are the best from among them. They are the delegated
successors of the Messenger r in regards to his nation and they are the ones who revive what has been caused to die from his (s) Sunnah. It is through them that the Qur'aan is established and through it, they are established. Through them the Qur'aan is articulated and through it, they are articulated.

It must be known that there is not one scholar, who is accepted widely and willfully by the ummah, that purposely intends to oppose the Messenger of Allaah (s) in any aspect of his r Sunnah, whether small or large. For indeed, they all agree on the obligation of following the Messenger r upon a firm and certain understanding. They also agree that one can accept or reject the statement of any individual from mankind, except that of the Messenger of Allaah (s). (1)

Therefore when it is found that an opinion, held by one of them, contradicts an authentic hadeeth, there is no doubt that excuses must be made for him, in explanation to his abandoning of it. These excuses can be divided into three
categories:

1. The lack of his believing that the Prophet (s) said it
2. The lack of his believing that particular issue was affected by that statement
3. His belief that that ruling was abrogated

These three categories can be subdivided into numerous reasons:


THE FIRST REASON: THE HADITH DID NOT REACH HIM

Anyone that does not have a hadeeth reach him is not responsible for being knowledgeable about its obligation. Thus, if a hadeeth was not conveyed to him, and he formulated an opinion for that issue based on either the apparentness of an obligating ayah, another hadeeth, the necessity of Qiyaas or the need for Istishaab (2), then sometimes he may be in agreement with that hadeeth and at other times he may contradict it.

For the most part, it is due to this reason that many of the statements of the Salaf have gone in contradiction to the reports mentioned in some ahaadeeth. For certainly, it is not possible for anyone in this ummah to completely grasp (all) of the hadeeth of the Messenger of Allaah (s).

The Prophet (s) would narrate hadeeth, issue religious verdicts, pass judgements or conduct other matters, and whosoever was present there would hear him or see him. These people would then convey that (information) to other groups or to just some individuals whom they would reach. So knowledge of that affair would end up with whomsoever Allaah willed, from the scholars among the Sahaabah, the Taabi'een and those who came after them.

Then in another gathering, he s would again narrate hadeeth, issue religious verdicts, pass judgements or conduct other matters. And some of the people that were absent from the first gathering would witness it. They would then convey it to whomsoever they were able to convey it to. So these individuals would possess some knowledge that those people did not and those people would possess some knowledge that these individuals did not. And verily, the scholars among the Sahaabah and those after them were only distinguished from one another due to who possessed more knowledge or who bore its excellence. As for whether one single person can encompass all of the hadeeth of the Messenger of Allaah (s), then this claim is impossible.

An example of this is seen in the rightly guided khaleefahs, who were the most knowledgeable of the ummah concerning the affairs of the Messenger of Allaah (s), his Sunnah and his states of being. This is especially so with Abu Bakr As-Siddeeq (r) who never separated from the Prophet s, whether he s was present or on a journey. Rather, he was with him the majority of the time, even to the point that he used to spend nights talking to him about the affairs of the Muslims. This goes the same for 'Umar Ibn Al-Khattaab (r), for the Prophet (s) would say many times: "Abu Bakr, 'Umar and I entered" and "Abu Bakr, 'Umar and I left"

In spite of this, when Abu Bakr (r) was asked on the inheritance of the grandmother, he (r) said: "There is nothing for you in the Book of Allaah nor have I learned of anything from the Sunnah of the Messenger of Allaah (s) that is for you. However, I will ask the people." So he asked them and Al Mugheerah Ibn Shu'bah (r) andMuhammad Ibn Maslamah (r) stood up and testified "that the Prophet has given her a sixth (of the inheritance)." (3) This aspect of the Sunnah was conveyed to 'Imraan Ibn Husain (r), also.

These three individuals were not equal to Abu Bakr nor to any of the other (four rightly guided) khaleefahs in terms of knowledge. However, they were specifically characterized with knowledge of this Sunnah of which its acting upon has been agreed on by the ummah.

Likewise, 'Umar (r) did not know the Sunnah for asking permission to enter a household, until he was informed of it by Abu Moosaa Al-Asha'aree (r), who called on the Ansaar as witnesses. (5) This was even though 'Umar (r) possessed more knowledge than the one who told him of this aspect of the Sunnah.

Also, 'Umar (r) did not know that a woman was supposed to inherit from her (deceased) husband's blood money, but instead he held the opinion that the blood money belonged to the 'Aaqilah (6). This was until Ad-Dahhaak Ibn Sufyaan Al-Kulaabee, who was a leader of some Bedouin Arabs (Al-Bawaadee) for the Messenger of Allaah (s), wrote to him and informed him that: "The Messenger of Allaah (s) gave the wife of Ashyam Ad-Dabaabee, inheritance from the blood money of her (deceased) husband." (7) So he abandoned his opinion in favor of that (hadeeth) and said: "Had we not heard of this, we would have ruled in opposition to it."

Also, he t did not know the regulations of the Majoos in regards to their payment of the jizyah (money tribute). This was until 'Abd-ur-Rahmaan Ibn 'Awf t informed him that the Messenger of Allaah r said: "Treat them like the people of the House (Ka'bah)." (8)

And when 'Umar arrived at Sargh (9) and news reached him that there was a plague in Shaam, he first sought counsel from the Muhaajireen that were with him, then from the Ansaar, then from the Muslims that were present at the Conquest (of Makkah). Everyone of them advised him (r) according to his own personal opinion and not one of them informed him of the Sunnah (in regards to this situation). This was until 'Abd-ur-Rahmaan Ibn 'Awf (r) arrived and informed him of the Sunnah of the Messenger of Allaah (s) concerning plagues and that he (s) said: "If it breaks out in a land while you are in it, then do not leave from it by fleeing. And if you hear news that it has broken out in a land, then do not go near it." (10)

And he (r) and Ibn 'Abbaas were reminded of what should be done when one has doubt in his prayer as to whether or not he has broken his ablution. And the Sunnah for that affair was not conveyed to him (r), until 'Abd-ur-Rahmaan Ibn 'Awf (r) informed him that the Prophet (s) would "Cast away all doubts and work upon that which he was certain of." (11)

And one time 'Umar (r) was on a journey when a wind began to blow violently, so he began to say: "Who will narrate to us a hadeeth concerning the wind?" Abu Hurairah (r) said: "News of this reached me while I was in the last rows of people (on the journey), so I hurried my riding animal until I reached him. Then I narrated to him, what the Prophet (s) commanded should be done at the time when the wind is blowing." (12)

In these instances, 'Umar did not have knowledge of these matters, until those who were not equal to him in terms of knowledge, conveyed it to him. In other instances, the aspect of the Sunnah (which he did not know of) was not conveyed to him and so he ruled or gave a verdict in opposition to it. This is such as when he gave a ruling concerning the blood tribute to be paid for the (loss of one's) fingers; that they vary according to their uses. In spite of this, Abu Moosaa and Ibn 'Abbaas (r) , who were much lower than him in knowledge, knew that the Prophet (s) said: "This and this are equal" meaning the thumb and the little finger. (13) This aspect of the Sunnah was also conveyed to Mu'awiyah (r) during his leadership and so he judged according to it, and the Muslims found no other alternative but to follow that. So this hadeeth was not a sign of deficiency in 'Umar (r) , for the hadeeth did not reach him.

Also, he (r) as well as his son 'Abdullaah Ibn 'Umar and other righteous people used to forbid the muhrim (one in state of Ihraam) from putting on perfume, before going into the state of Ihraam and before the Ifaadah to Makkah, after the casting of the pebbles at 'Aqabah. And the hadeeth of 'Aa'ishah did not reach them in which she said: "I perfumed the Messenger of Allaah (s) for the occasion of his Ihraam before he performed it and for his hill (disembarking from the state of Ihraam), before he did tawaaf (circumambulating)." (14)

Likewise, he used to command the one who was wearing khuffs to wipe over them (during ablution), even if he had sandals on, without restricting a fixed period of time for doing it. Many of the Salaf followed him in that matter and they were not conveyed the ahaadeeth in which the time period (for its validity) is mentioned. And these ahaadeeth are authentically transmitted by some of the companions who were not of equivalent status to him in knowledge. Furthermore, information on this matter has been reported on the Messenger of Allaah (s) through numerous authentic narrations. (15)

The same goes for 'Uthmaan (r) for he did not possess knowledge that the woman whose husband passed away was to complete her 'iddah (waiting period) in her (deceased) husband's home. This was until he heard the hadeeth of Furai'ah Bint Maalik, the sister of Abu Sa'eed Al-Khudree, in regards to her situation when her husband died. And it was that the Prophet (s) told her: "Remain in your (husband's) home until the fixed period of time has been completed." So 'Uthmaan (r) based his opinion on this (hadeeth). (16)

And one time he was given some hunting game, which was caught just for his purpose, as a gift. So he was about to eat it, when 'Alee Ibn Abee Taalib (r) informed him that: "The Prophet (s) returned some meat that was presented to him as a gift." (17)

Similarly, 'Alee (r) said: "Whenever I heard a statement (hadeeth) come from Allaah's Messenger (s), Allaah benefited me with what He willed for me to benefit from it. However, when I heard a statement come from anyone else, Iwould make him take an oath on it, so if he would swear on it to me, I would then believe him. And once Abu Bakr related a hadeeth to me, and he spoke truthfully" Then he (r) mentioned the famous hadeeth of the prayer of repentance. (18)

Also he, 'Ibn 'Abbaas and others declared the ruling that the woman whose husband dies while she was pregnant, had to complete the longer of the two waiting periods. And the Sunnah of the Messenger of Allaah (s) concerning this matter in the case of Subai'ah Al-Aslamiyyah did not reach them. For when her husband, Sa'ad Ibn Khaulah (r), died, the Prophet (s) ruled that "her waiting period is to endure until she gives birth." (19)

Also, he (r) along with Zaid, Ibn 'Umar and others ruled that a women that is married to a man while being in another land, if her husband dies, that she receives no dowry. In this example, the Sunnah of the Messenger of Allaah (s)concerning the case of Barwa' Bint Waashiq did not reach them. (20)

Discussion on this topic is extremely vast, such that the reports on the companions of the Messenger of Allaah (s) concerning it are numerous and many. As for the reports concerning its occurrence with other than them, from those who came after them, then taking account of all of them is impossible, for verily they reach the level of thousands. And it must be kept in mind that these four companions were the most knowledgeable, the most understanding, the most submissive and fearing, as well as the most virtuous from the entire ummah. And those who came after them are much lower than them in this regard, thus, it is more likely that some aspects of the Sunnah would be unknown to them. And this needs no explanation.

So whoever believes that every hadeeth that was conveyed to one of the Imaams or to one specific Imaam, is authentic, then he is mistaken. And that is a vile and detestable mistake.

And no one should say: "Indeed (all) the hadeeth were transcribed in books and collected, so how could it be hidden from anyone?" This statement is far from correct for indeed these transcription of ahaadeeth, which are well-known in the books of Sunnah, were only collected after the death and disappearance of these Imaams whom are followed by the people, may Allaah have mercy on them. In spite of this, it is not permissible for it to be claimed that all of the hadeeth of the Messenger of Allaah (s) are limited to certain specified books. And even if one were to limit all of the hadeeth of the Messenger of Allaah (s) to such, then still, everything that was in these books was not known to a scholar, nor can this be attained by anyone. Rather there would be with one man, many records of transcribed ahaadeeth and he would not be able to grasp all that was in them. Rather, the ones who existed before these books of transcribed ahaadeeth were collected, were much more knowledgeable of the Sunnah than those who came after them. This is because a lot of what was conveyed to them and considered authentic in their opinion, did not reach us except with a narrator that was unknown or with a cut chain of narration or it was not conveyed to us in its complete form. Thus the place where they would transcribe the ahaadeeth was in their hearts and there would be vast amounts of these recorded transcriptions held within them. This is one matter from the knowledge of legal rulings, of which there is no doubt.

And no one should say: "Anyone that doesn't know all of the ahaadeeth cannot be a mujtahid." This is because if it were a condition for a mujtahid to have knowledge of everything that the Prophet (s) said and did concerning matters related to rulings, then this ummah would never see this type of mujtahid. Indeed, the extent of a scholar is only: that he knows a majority or a great part of the ahaadeeth, such that there does not remain anything unknown to him except for a few cases from the general whole. It is only then that these few cases from the general whole (that are unknown to him), can oppose what has reached and been conveyed to him from knowledge.


FOOTNOTES


1.This is a saying that can be attributed to the Salaf, among them Imaam Maalik (ra).

2. Translators note: This term refers to the deducing of a verdict based on the lack of there being any evidence to forbid it. This applies to only matters outside the field of belief and worship, such as business, family and social affairs. And Allaah knows best.

3. Al-Albaanee said in Irwaa-ul-Ghaleel (no. 1680): "It is reported by Abu Dawood and At-Tirmidhee from the hadeeth of Qabeesah Ibn Dhu'aib in mursal form. It has different paths of narration that are all mursal, including the hadeeth of 'Imraan Ibn Husain."

5. Reported by Al-Bukhaaree in his Saheeh from Abu Sa'eed Al-Khudree (r). See Fath-ul-Baaree (11/43).

6. Translators Note: A group of people that saw to it that the blood money was properly dispersed and Allaah knows best.

7. Reported by Ahmad, Abu Dawood and At-Tirmidhee, who said it was a hasan saheeh hadeeth. See Irwaa-ul-Ghaleel (no. 2649)

8. Ash-Shaafi'ee reported it in his Musnad in mursal form and it has other paths of narration in mursal form with this same wording. Ahmad, Al-Bukhaaree, Abu Dawood and At-Tirmidhee reported from 'Umar (r) that: "He would not collect the jizyah (money tribute) from the Majoos until 'Abd-ur-Rahmaan Ibn 'Awf (r) bore witness that the Messenger of Allaah (s) took it from the Majoos of Hajr."

9. This is an area of land located in the last parts of Shaam and the first parts of Hijaaz, between Al-Mugheetha and Tabook.

10. Reported by Ahmad, Al-Bukhaaree and Muslim from 'Abd-ur-Rahmaan Ibn 'Awf (r)

11. Al-Albaanee said: "Ahmad, Muslim, Abu Dawood and At-Tirmidhee reported it, however it is from Abu Sa'eed Al-Khudree (r). As for the report of 'Abd-ur-Rahmaan Ibn 'Awf (r), then Ahmad, At-Tirmidhee and Ibn Maajah reported it with the wording: "If one of you should get doubt in his prayer, such that he does not know if he has prayed one or two (raka'ahs), then he should make it one..." And there is no mention of "casting away the doubts" and "building upon what one is certain of" as has been stated by the author, may Allaah have mercy on him.

12. Al-Albaanee said: "It is that which Muslim has reported in his Saheeh from 'Aa'ishah t that she said: "When the wind would blow violently, the Prophet (s) would say: "O Allaah, I ask You for the good of it, the good of what is found in it and the good of what You send with it. And I seek refuge in You from the evil of it, the evil of what is found in it and the evil of what You send with it." And it is what Abu Dawood and Ibn Maajah have reported on Abu Hurairah (r) that he heard the Messenger of Allaah (s) say:"The wind is form the spirit (rooh) of Allaah. It comes with mercy and it comes with punishment. So if you see it, then do not revile it. But (instead) ask Allaah for the good of it and seek refuge in Allaah from the evil of it." And it is a hasan saheeh hadeeth as has been stated by Al-Haafidh Ibn Hajr (ra).รข"

13. Reported by Al-Bukhari, Abu Dawood, Ibn Maajah and An-Nasaa'ee from Ibn 'Abbaas (r)

14. An agreed upon hadeeth (i.e. reported by Al-Bukhaaree and Muslim).

15. Al-Albaanee said: "Ahmad and Muslim reported it from the hadeeth of 'Alee (r). And Ahmad, Abu Dawood and At-Tirmidhee reported it form the hadeeth of Khuzaimah Ibn Thaabit (r). And it has been reported from the hadeeth of Safwaan Ibn 'Assaal t by An-Nasaa'ee, At-Tirmidhee and Ibn Khuzaimah, and the last two authenticated it. Ad-Daaraqutnee reported it and authenticated it, as did Ibn Khuzaimah from the hadeeth of Abu Bakrah (r). These ahaadeeth provide evidence for the time period of wiping over the footwear, which is one day and one night for the resident and three days and three nights for the traveler. At-Tirmidhee said: "This is the opinion of the scholars from the Companions of the Prophet r as well as those that came after them from the Fuqahaa. "

16. The compilers of the Sunans reported this and At-Tirmidhee, Ibn Hibbaan, Al-Haakim and others authenticated it. It is from the hadeeth of Furai'ah Bint Maalik (r). See Al-Musnad (6/370).

17. Reported by Ahmad in Al-Musnad (1/100 & 104)

18. Al-Albaanee said:"Ahmad, Abu Dawood, At-Tirmidhee and Ibn Maajah reported that Abu Bakr (r) heard the Messenger of Allaah (s) say: "There is no person that commits a sin, then performs ablution and perfects his ablution. Then he prays two raka'ahs and thereafter asks Allaah for forgiveness, except that Allaah will forgive him." Then he (s) recited this ayah: 'And those who when they commit evil acts or they wrong themselves, remember Allaah and askforgiveness for their sins. And who forgives sins, except Allaah. And they do not persist on what they do, while knowingly. These are the ones whose reward will be forgiveness from their Lord and gardens under which rivers flow, to abide therein forever. And how great is the reward of those who do (good) deeds.'"[Surah Aali 'Imraan 135-136] Al-Haafidh Ibn Hajr said that this hadeeth has a good chain of narration."

19. Reported by Al-Bukhaaree, Muslim, Abu Dawood and Ibn Maajah with close and similar wordings.

20. Reported by Imaam Ahmad and the compilers of the Sunans. At-Tirmidhee authenticated it. And her husband was Hilaal Ibn Murrah Al-Ashja'ee

The Return to Darkness

The Return to Darkness: 2000 Days of Guantanamo

Fahad Ansari

courtesy: islamic awakening

Every year on July 4 Americans celebrate the US Declaration of Independence. This date is portrayed by the West as the beginning of civilisation, the move from darkness into light, the dawn of a new era of rights and freedoms. The now-infamous lines of the preamble to that historic document read: “We hold these truths to be self-evident, that all men are created equal, that they are endowed, by their Creator, with certain unalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness.”

This year, July 4 marks another historic occasion: a day on which the US and the West returned to darkness. July 4, 2007 is the 2,000th day since the opening of the detention centre in Guantanamo Bay. It has been 2,000 days of illegal imprisonment; 2,000 days of captivity; 2,000 days of torture; 2,000 days of humiliation; 2,000 days of injustice. It has been 2,000 days in which “life, liberty and the pursuit of happiness”, those “inalienable rights” endowed upon man by their Creator, have been denied to hundreds of men who are held without charge in cages on an island off the coast of Cuba where they are subjected to physical and psychological torture daily.

While the US is guilty of establishing and operating of this facility, other countries are stained with the blood of the four men who have died there in these 2,000 days; that this detention-camp has been tolerated and facilitated by the rest of the world allows the injustices and abuses to continue unabated. As Carmen de Monteflores put it, “Oppression can only survive through silence”.

Anyone familiar with American foreign policy and the US's history of intervention around the world will realise that it actually returned to the darkness long ago, long before the opening of Guantanamo Bay; indeed it is true to say that the US was even made in darkness and has been in it since. But despite its numerous unlawful covert operations around the world and its use of a forked tongue in its role as an “honest peace-broker”, the US had nevertheless portrayed itself as a bastion of freedom, of human rights, and as an upholder of international law. What little was true of that changed on 11 January 2002.

On that day, the US made a deliberate decision that not only would it no longer be bound by international laws and conventions protecting human rights, but that it would defy them openly and unashamedly. The myth which it has propounded to justify its arrogant behaviour has been that these laws are not adequate, nor designed to protect mankind from the unprecedented threat it faces today from “jihadi terrorism”. By opening the detention facility at Guantanamo Bay and allowing the world's press to photograph detainees in orange jumpsuits, hooded, shackled and gagged, on their knees in wire-mesh cages, the US was sending a message out to the watching world that, as Tony Blair put it so eloquently after the London bombings, “the rules of the game have changed.” These images have become the shameful antithesis of what the Declaration of Independence symbolised to the world.

The problem does not end there. Guantanamo Bay is only one symptom of a much greater problem: that more than 14,000 people are being held in ‘ghost prisons' (not officially admitted to exist) around the world. One can only speculate about the abuses they endure, but former Guantanamo detainees Moazzam Begg has testified that the worst place he was held in was Bagram airbase, where he saw two detainees killed in custody.

The torture, ill-treatment and inhuman punishment being meted out to Muslim detainees in American custody have also increased within prisons on US soil. Take the case of John “Humza” Walker Lindh, for example. Despite no evidence having been procured of his ever taking up arms against American troops in Afghanistan, this American revert to Islam is currently serving a sentence of twenty years' imprisonment after pleading guilty of providing aid to the Taliban between May and November 2001 (in May 2001 the Bush administration itself provided $43 million in aid to the Taliban). Lindh was initially held in a medium-security prison in Victorville, where he was prohibited from speaking Arabic, in which he had become fluent in Yemen. The prohibition was so severe that Lindh could not exchange the greeting of salaam with other Muslim inmates; nor could he recite Qur'an or pray aloud. Following each incident of terrorism around the world, and whenever he breached rules (which seemed only to apply to him), Lindh was thrown into solitary confinement or “the hole.” After years of petitioning by his lawyers, the restrictions were lifted. Before he had a chance to open his mouth to say shukran, Lindh was whisked away to his new home at ADMAX in Florence, Colorado, the federal Supermax facility, where he is kept in a private cell 23 hours a day, with just one hour daily alone in a prison yard.

Even more disturbing, and indicative of an element of institutional Islamophobia and anti-Muslim persecution, has been the opening of what some have described as a “Muslim-only prison” in Terre Haute, Indiana. On 11 December 2006, 17 federal prisoners across the US were taken out of their cells, held in isolation for two days, and then taken by bus to the Federal Correctional Institution (FCI) in Terre Haute, Indiana. US-based journalist Katherine Hughes is one of the few journalists who has had the courage to report on a new unit at the institution, the Communications Management Unit (CMU): a completely self-contained unit housing almost exclusively Arab and/or Muslim inmates, many of whom have never been convicted of ‘terrorism' but are merely active political dissidents.

Among other things, severe restrictions have been placed on prisoner communication within the CMU. Instead of 300 minutes of phone-time a month, prisoners may receive only one 15-minute call a week, which the warden has the power to reduce to just three minutes a month. In stark contrast to the usual weekly all-day contact-visits in other prisons, visits in the CMU are for two hours, twice a month, and are restricted to non-contact only. All conversations must be conducted in English unless otherwise negotiated. In addition, Islamophobic policies are slowly being implemented whereby detainees are prevented from praying five times a day and from calling the adhaan. Most worrying has been the lack of adequate healthcare, which recently lead to the death of one inmate. The lack of access to medical care seems to be part of a pattern set in Guantanamo Bay, where ex-detainees have testified that medical care was directly linked to cooperation with interrogators.

The CMU currently holds only Muslim prisoners leading to accusations of “religious profiling”. The unit was set up in secret, with no public notice of its formation, although such notice is required under Federal law. Furthermore, there is a severe lack of clarity about how it is decided who will be sent there. It is very worrying that the US has taken it upon itself to establish a unit specially for Muslims considered a threat to national security. It is even more worrying that the American and global press and media have refused to cover this story (except for one article in the Washington Post). We all know the tragic consequences that history has shown can flow from such discriminatory policies.

Thomas Jefferson and the other founding fathers of the US would shudder today at the thought of the existence of institutions such as Guantanamo Bay and the CMU. The kidnapping, rendition, indefinite detention without charge and brutal torture of men, women and even children cannot have been what they imagined the US would be notorious for more than 200 years after their dawn of civilisation. It could be argued that they would, if alive today, even argue for the replacement of the current US government with another. For it was they who said in their Declaration that “when a long train of abuses and usurpations, pursuing invariably the same Object, evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.”


Liberating the hundreds of prisoners in Guantanamo Bay and the thousands of prisoners in American custody around the world would be more in line with the spirit and sentiment of July 4: not only because it is the official American Independence Day, but also because on that day in 1187 the great Muslim general Salahuddeen Ayubi defeated the armies of the Crusaders at Hittin and liberated the people and the land of Jerusalem.




Sunday, July 15, 2007

Companions

Introduction

Scholars are agreed upon the definition of Companionship by Ibn Hajar Al-Asqalani: ‘A Companion is the believer who saw and heard Allah’s Messenger at least once and died as a believer’. Even though some scholars have stipulated that, in order to be ranked as a Companion, a believer should have lived in the company of Allah’s Messenger for one or even two years, the majority of the scholars regarded it as enough to have been present in the radiant atmosphere of the Messenger long enough to have derived some benefit from it.

It goes without saying that the Companions are not equal to each other in rank or greatness. Some of them believed in Allah’s Messenger at the very outset of his mission, and conversions continued until his saying farewell to the world. The Quran grades them according to precedence in belief and according to conversion before the Conquest of Makka and after it (Quran 9:100 and 57:10). The same gradation was also made by Allah’s Messenger himself. For example, he reproached Khalid bin Al-Waleed (RA) for offending Abdur-Rahman bin Awf (RA), saying: "Do not trouble my Companions!" In the same way, he frowned at Umar (RA), when he annoyed Abu Bakr (RA), and said: "Will you not leave my Companions alone? Abu Bakr believed in me at a time when all of you denied me." Abu Bakr knelt down and explained: ‘O Messenger of God! It was my fault!.'

As recorded by Tabarani and Ibn Al-Athir, Abdullah bin Masud, who was among the first to embrace Islam in Makkah and sent to Kufa as a teacher by Umar, said:

"Allah looked at the hearts of His true servants and chose Muhammad, upon him be Peace and Blessings, to send to His creatures as a Messenger. Then, He looked at the hearts of people and chose his Companions as the helpers of His religion and the ambassadors of His Prophet, upon him be Peace and Blessings.

The Prophet (SAWS) said:

"When my Companions are mentioned then withhold." [Sahih At-Tabarani]

"Whoever abuses my Companions, upon them is the curse of Allah, the angels and all the people." [Sahih At-Tabarani]

Twelve Ranks of the Companions

The Companions were divided into twelve ranks by the scholars. This division was made according to the chronological order and some groups are also included in others. It was accepted by the majority of scholars:

1. The four Rightly-Guided Caliphs, namely Abu Bakr, Umar, Uthman and Ali, and the rest of the ten to whom Paradise was promised while alive. They are Zubair bin Al-Awwam, Abu Ubaidah bin Al-Jarrah, Abdur-Rahman bin Awf, Talha bin Ubaidullah, Sa‘d bin Abi Waqqas and Saeed bin Zad, may Allah be pleased with them all.

2. Those who believed prior to Umar’s conversion and frequently gathered together secretly in the House of Arqam to listen to Allah’s Messenger, upon him be Peace and Blessings.

3. Those who migrated to Abyssinia in the first hijrah (migration) for Allah's Sake.

4. The Helpers (Ansar) who were present at the first ceremony of taking the Oath of Allegiance to Allah’s Messsenger at Al-Aqaba.

5. The Helpers (Ansar) who took the Oath of Allegiance to the Messenger at Al-Aqaba, the following year.

6. The first Emigrants (Muhajireen) who joined Allah’s Messenger before his arrival in Madinah during the Hijrah (Emigration).

7. The Companions who participated in the Battle of Badr.

8. Those who emigrated to Madinah during the period between the Battle of Badr and the Treaty of Hudaybiyah.

9. The Companions who took the Oath of Allegiance to Allah’s Messenger under a tree during the expedition of Hudaybiyah.

10. Those who converted and emigrated to Madinah after the Treaty of Hudaybiyah.

11. Those who became Muslims after the conquest of Makkah.

12. The children who saw Allah’s Messenger either during the Conquest of Makka or during the Farewell Pilgrimage, or in any other place and on different occasions.

According to this ranking, Khalid bin Al-Waleed would come in Rank 10, since he accepted Islam after the Truce of Hudaybiyah.

Excellence of the Companions of the Prophet (SAWS)

Narrated Abu Said Al-Khudri:

"Allah's Apostle said, "A time will come upon the people, when a group of people will wage a holy war and it will be said, 'Is there amongst you anyone who has accompanied Allah's Apostle?' They will say, 'Yes.' And so victory will be bestowed on them. Then a time will come upon the people when a group of people will wage a holy war, and it will be said, "Is there amongst you anyone who has accompanied the Companions of Allah's Apostle?' They will say, 'Yes.' And so victory will be bestowed on them. Then a time will come upon the people when a group of people will wage a holy war, and it will be said, "Is there amongst you anyone who has been in the company of the Companions of the Companions of Allah's Apostle ?' They will say, 'Yes.' And victory will be bestowed on them." [Bukhari]


Narrated Abdullah:

The Prophet said, "The best of generations is my generation, then those that come after them, then those that come after them." [Bukhari]


Narrated Abu Said Al-Khudri:

The Prophet said, "Do not abuse my companions for if any one of you spent gold equal to Uhud (in Allah's Cause) it would not be equal to a Mud or even a half Mud spent by one of them." [Bukhari]


The Prophet(SAWS) said:

"The Jews divided into seventy-one sects and the Christians divided into seventy-two sects. My Ummah will divide into seventy-three different sects, all of which will be in the Fire except one: Those who are on the like of what I and my Companions are on at this time." [Hasan At-Tirmidhi]

Excellence of Abu Bakr (RA)

Narrated Abu Said Al-Khudri:

"The person who has favored me most of all both with his company and wealth, is Abu Bakr. If I were to take a Khalil (close friend and protector) other than my Lord, I would have taken Abu Bakr as such, but he is my brother and my companion. All the gates of the Mosque should be closed except the gate of Abu Bakr." [Bukhari]


Narrated Ibn Umar:

"We used to compare the people as to who was better during the lifetime of Allah's Apostle . We used to regard Abu Bakr as the best, then Umar, and then Uthman ." [Bukhari]


Narrated Jubair bin Mutim:

A woman came to the Prophet who ordered her to return to him again. She said, "What if I came and did not find you?" as if she wanted to say, "If I found you dead?" The Prophet said, "If you should not find me, go to Abu Bakr." [Bukhari]


Narrated Abu Darda:

"While I was sitting with the Prophet, Abu Bakr came, lifting up one corner of h is garment uncovering h is knee. The Prophet said, "Your companion has had a quarrel." Abu Bakr greeted (the Prophet ) and said, "O Allah's Apostle! There was something (i.e. quarrel) between me and the Son of Al-Khattab. I talked to him harshly and then regretted that, and requested him to forgive me, but he refused. This is why I have come to you." The Prophet said thrice, "O Abu Bakr! May Allah forgive you." In the meanwhile, 'Umar regretted (his refusal of Abu Bakr's excuse) and went to Abu Bakr's house and asked if Abu Bakr was there. They replied in the negative. So he came to the Prophet and greeted him, but signs of displeasure appeared on the face of the Prophet till Abu Bakr pitied ('Umar), so he knelt and said twice, "O Allah's Apostle! By Allah! I was more unjust to him (than he to me)." The Prophet said, "Allah sent me (as a Prophet) to you (people) but you said (to me), 'You are telling a lie,' while Abu Bakr said, 'He has said the truth,' and consoled me with himself and his money." He then said twice, "Won't you then give up harming my companion?" After that nobody harmed Abu Bakr." [Bukhari]


Narrated 'Amr bin Al-As:

The Prophet deputed me to read the Army of Dhat-as-Salasil. I came to him and said, "Who is the most beloved person to you?" He said, " 'Aisha." I asked, "Among the men?" He said, "Her father." I said, "Who then?" He said, "Then 'Umar bin Al-Khattab." He then named other men. [Bukhari]


Narrated Abu Huraira:

I heard Allah's Apostle saying, "Anybody who spends a pair of something in Allah's Cause will be called from all the gates of Paradise, "O Allah's slave! This is good.' He who is amongst those who pray will be called from the gate of the prayer (in Paradise) and he who is from the people of Jihad will be called from the gate of Jihad, and he who is from those' who give in charity (i.e. Zakat) will be called from the gate of charity, and he who is amongst those who observe fast will be called from the gate of fasting, the gate of Raiyan." Abu Bakr said, "He who is called from all those gates will need nothing," He added, "Will anyone be called from all those gates, O Allah's Apostle?" He said, "Yes, and I hope you will be among those, O Abu Bakr." [Bukhari]


Narrated Muhammad bin Al-Hanafiya:

I asked my father ('Ali bin Abi Talib), "Who are the best people after Allah's Apostle ?" He said, "Abu Bakr." I asked, "Who then?" He said, "Then 'Umar." I was afraid he would say "Uthman, so I said, "Then you?" He said, "I am only an ordinary person."


Narrated Abu Hurairah:

The Prophet (SAWS) said: "Gabriel came and taking me by the hand showed the gate of Paradise by which my people will enter." Abu Bakr then said: "Apostle of Allah! I wish I had been with you so that I might have looked at it." The Apostle of Allah (SAWS) then said: "You, Abu Bakr, will be the first of my people to enter Paradise." [Abu Dawud]

Excellence of Umar bin Al-Khattab (RA)

Narrated Abu Huraira:

Allah's Apostle said, "Among the nations before you there used to be people who were inspired (though they were not prophets). And if there is any of such a persons amongst my followers, it is 'Umar." [Bukhari]


Narrated Abu Huraira:

The Prophet said, "Among the nation of Bani Israel who lived before you, there were men who used to be inspired with guidance though they were not prophets, and if there is any of such persons amongst my followers, it is 'Umar." [Bukhari]


Narrated Ibn Abbas:

When (the dead body of) 'Umar was put on his deathbed, the people gathered around him and invoked (Allah) and prayed for him before the body was taken away, and I was amongst them. Suddenly I felt somebody taking hold of my shoulder and found out that he was 'Ali bin Abi Talib. 'Ali invoked Allah's Mercy for 'Umar and said, "O 'Umar! You have not left behind you a person whose deeds I like to imitate and meet Allah with more than I like your deeds. By Allah! I always thought that Allah would keep you with your two companions, for very often I used to hear the Prophet saying, 'I, Abu Bakr and 'Umar went (somewhere); I, Abu Bakr and 'Umar entered (somewhere); and I, Abu Bakr and 'Umar went out."' [Bukhari]


Narrated Jabir bin Abdullah:

The Prophet said, "I saw myself (in a dream) entering Paradise, and behold! I saw Ar-Rumaisa', Abu Talha's wife. I heard footsteps. I asked, Who is it? Somebody said, 'It is Bilal ' Then I saw a palace and a lady sitting in its courtyard. I asked, 'For whom is this palace?' Somebody replied, 'It is for 'Umar.' I intended to enter it and see it, but I thought of your ('Umar's) Ghira (jealousy regarding women) and gave up the attempt." 'Umar wept and said, "Let my parents be sacrificed for you, O Allah's Apostle! How dare I think of my Ghira (self-respect) being offended by you?" [Bukhari]


Narrated Hamza's father:

Allah's Apostle said, "While I was sleeping, I saw myself drinking (i.e. milk), and I was so contented that I saw the milk flowing through my nails. Then I gave (the milk) to 'Umar." They (i.e. the companions of the Prophet) asked, "What do you interpret it?" He said, "Knowledge." [Bukhari]


Narrated Sad bin Abi Waqqas:

Umar bin Al-Khattab asked the permission of Allah's Apostle to see him while some Quraishi women were sitting with him, talking to him and asking him for more expenses, raising their voices above the voice of Allah's Apostle.

When 'Umar asked for the permission to enter, the women quickly put on their veils. Allah's Apostle allowed him to enter and 'Umar came in while Allah's Apostle was smiling, 'Umar said "O Allah's Apostle! May Allah always keep you smiling." The Prophet said, "These women who have been here, roused my wonder, for as soon as they heard your voice, they quickly put on their veils." 'Umar said, "O Allah's Apostle! You have more right to be feared by them than I." Then 'Umar addressed the women saying, "O enemies of yourselves! You fear me more than you do Allah's Apostle ?" They said, "Yes, for you are harsher and sterner than Allah's Apostle." Then Allah's Apostle said, "O Ibn Al-Khattab! By Him in Whose Hands my life is! Never does Satan find you going on a way, but he takes another way other than yours." [Bukhari]


Narrated Abdullah:

We have been powerful since 'Umar embraced Islam. [Bukhari]


Narrated Aslam:

Ibn 'Umar asked me about some matters concerning 'Umar. He said, "Since Allah's Apostle died. I have never seen anybody more serious, hard working and generous than 'Umar bin Al-Khattab (till the end of his life)." [Bukhari]


Narrated Abu Said Al-Khudri:

I heard Allah's Apostle saying, "While I was sleeping, the people were presented to me (in a dream). They were wearing shirts, some of which were merely covering their (chests). and some were a bit longer. 'Umar was presented before me and his shirt was so long that he was dragging it." They asked, "How have you interpreted it, O Allah's Apostle?" He said, "Religion." [Bukhari]


Narrated Ibn Umar:

During the lifetime of the Prophet we considered Abu Bakr as peerless and then 'Umar and then 'Uthman (coming next to him in superiority) and then we used not to differentiate between the companions of the Prophet . [Bukhari]

The Ten Promised Paradise

Narrated Saeed bin Zayd:

Abdur-Rahman bin Al-Akhnas said that when he was in the mosque, a man abused Ali (RA). So Saeed bin Zayd got up and said: "I bear witness to the Apostle of Allah (SAWS) that I heard him say: "Ten persons will go to Paradise: "Abu Bakr will go to Paradise, Umar will go to Paradise, Uthman will go to Paradise, Ali will go to Paradise, Talha will go to Paradise: Zubair bin Al-Awwam will go to Paradise, Sa'd bin Abi Waqqas will go to Paradise and Abdur-Rahman bin Awf will go to Paradise. If I wish, I can mention the tenth." The People asked: "Who is he?" so he kept silence. They again asked: "Who is he?" He replied: "He is Saeed ibn Zayd." He then said: "The company of one man whose face has been covered with dust by the Apostle of Allah (SAWS) is better than the actions of one of you for a whole life time even if he is granted the life-span of Noah." [Abu Dawud]

These Ten Companions are listed below, together with the dates of when they lived and died:

1. Abu Bakr As-Siddiq (51 B.H-13 A.H; 573-634 C.E)
2. Umar bin Al-Khattab Al-Farooq (40 B.H-23 A.H; 584-644 C.E)
3. Uthman bin Affan Ghani Dhun-Nurayn (47 B.H- 35 A.H; 577-656 C.E)
4. Ali bin Abi Talib (23 B.H- 40 A.H; 600-661 C.E)
5. Talha bin Ubaidullah (28 B.H-36 A.H; 596-656 C.E)
6. Zubair bin Al-Awwaam (28 B.H-36 A.H; 596-656 C.E)
7. Abdur-Rahman bin Awf (passed away 31 A.H/654 C.E)
8. Sa'd bin Abi Waqqas (23 B.H-55 A.H; 600-675 C.E)
9. Saeed bin Zaid (passed away 51 A.H)
10.Abu Ubaidah Aamir bin Abdullah bin Al-Jarrah.

Excellence of Khalid bin Al-Waleed (RA)

Narrated Anas:

The Prophet had informed the people of the martyrdom of Zaid bin Haritha, Jafar bin Abi Talib and Abdullah bin Rawaha before the news of their death reached. The Prophet said, "Zaid took the flag (as the commander of the army) and was martyred, then Jafar took it and was martyred, and then Ibn Rawaha took it and was martyred." At that time the Prophet's eyes were shedding tears. He added, "Then the flag was taken by a Sword amongst the Swords of Allah (Khalid bin Al-Waleed) and Allah made them (i.e. the Muslims) victorious." [Bukhari]


Narrated Khalid bin Al-Walid:

"On the day of the Battle of Mu'tah, nine swords were broken in my hand, and nothing was left in my hand except a Yemenite sword of mine." [Bukhari]


Abu Saeed Al-Khudri reported there was some dispute between Khalid bin Al-Waleed and Abdur-Rahman bin Awf (RA) and Khalid (RA) abused him. Thereupon Allah's Messenger (SAWS) said to Khalid (RA): "Do not abuse my Companions, do not abuse my Companions. By Him in Whose Hand is my soul, if one amongst you would have spent as much gold as Uhud, it would not amount to as much as one mudd (handful) of one of them or half of it." [Bukhari, Muslim]

Tuesday, July 3, 2007

Story from a war

Nadia is one of the victims of the American mercenaries in Abu Ghraib prison. She was detained for unknown reasons. When she was released from the prison, didn’t throw herself into the arms of her family as most of the oppressed prisoners released have done dose, especially when he is being fueled by the fire of the oppression and a yearning for his family.

Simply, Nadia escaped immediately after she left prison, not because of the shame that will follow her because of some crime she has committed but because of what she and the other Iraqi captive women have been subject to; rape, and torture by the hands of the American mercenaries in Abu Gharib prison. The walls of the prison tell many tragic stories but what Nadia tells is the living truth and a living hell.

Nadia begins her story:

“I was visiting one of my relatives, and suddenly the American forces attacked the home and started to inspect it. They found some light weapons. So, they arrested all people in the home including me. I tried to explain to the interpreter, who was accompanying the American patrol, that I am just a visitor. However, my trials failed. I cried, begged them, and I lost consciousness from fear when they took me to Abu Gharib prison.

Nadia continues “they put me alone in a dark and dirty prison cell. I expected that I will be released soon, especially when the investigation proved that I hadn’t committed a crime”

Nadia elaborated while tears poured down her cheek, a telling sign of just how much she has suffered.

“The first day was so burdensome. The cell was malodorous, humid and dark, and this condition increased the fear inside me more and more. The laughs of the soldier outside the cell made me even more scared. I was afraid of what would happen to me. For the first time I felt that I was in a difficult gridlock and that I had entered an unknown world that I would not get out of.

In the middle of these different feelings, I heard a voice for an American soldier woman who was speaking in an Arabic language. She said to me: “I didn’t imagine that the weapons’ traders in Iraq are women.” When I started to explain to her the circumstances of the situation, she beat me cruelly. I cried and shouted “By Allah! I am oppressed, By Allah! I am oppressed”

The soldier showered me with insults in a way that I have never thought possible or that I would ever be subjected to under any circumstances. Then, she started to deride me saying that she was monitoring me all the day via the satellite, and that they can track their enemies even inside their own bedrooms by American technology.

Then she laughed and said: “I was watching you when you were making love with your husband.” I replied in a confused voice “But I am not married”.

She beat me for more than one an hour and she forced me to drink a glass of water, and I knew later that they put a drug in it. I regained my consciousness after two days to find myself naked. I knew immediately that I have lost something that all the laws in the earth will not be able to return it to me once again. I had been raped. A hysterical fit attacked me and I started to hit my head violently against the walls till more than five American soldiers head by that soldier women entered the cell and started to beat me, and they raped me alternately while they laughing and listening to a loud music.

Day by day the scenario of raping me was repeated. And every day they invent new ways that are crueler than the prior ways.”

She went on describing the horrible acts of the American criminals:

“After about one month, a Negro soldier entered my cell and threw me two pieces of American military clothes. He said in weak Arabic language to wear them. After he put a black bag on my head, he led me to a public toilet where there are pipes for cold and hot water and he asked me to bathe. He then closed the door and left.

I was so exhausted and feeling pain, and despite the tremendous number of the bruises in my body, I poured out some water on my body. Before I finish my bath, the Negro soldier came in. I frightened, and I hit him in the face with the water bowl. His reaction was so tough. He raped me cruelly and spit on my face, then he left and returned with two soldiers who returned me to the cell.

The treatment continued that way, to the extent that sometimes I was raped ten times in a day, the matter which affected my health negatively.”

Nadia continued in revealing the American horrible actions made against the Iraqi women, saying:

“After more than 4 months, a woman soldier woman came, and I concluded from her conversation with other soldiers that her name is Mary. She said to me “now you have a golden opportunity, since an officer who has a high position will visit us today, if you deal with him positively, you would be released, especially because we are sure you are innocent.”

I replied, “If you are sure of I am innocent, why you don’t release me?”

She screamed in nervousness, “The only way that guarantees your releasing is to be positive with them.”

She took me to the public toilets, and she supervised my bath while she was holding a thick stick, hitting me by it if I didn’t perform her orders. Then, she gave me makeup, and warned me not to cry and ruin my makeup. Then she took me to an empty small room where there was nothing but a cover on the floor, and after one an hour she came accompanied with four soldiers who was holding cameras. She took off her clothes and she harassed me as if she was a man. The soldiers were laughing and listening to a noisy music, and taking photographs to me in all poses, and they were emphasizing on my face. The woman asked me to smile otherwise she is going to kill me, and she took a gun from one of her colleagues and fired four bullets near my head, and swore that the fifth bullet will be fired in my head.

After that, the four soldiers raped me alternately the matter which made me lose my consciousness. When I regained the consciousness I found myself in the cell and the traces of their teeth, nails and cigarettes are in everywhere in my body.”

Nadia stopped narrating her tragedy to wipe her tears, then she continued: “After one day Mary came and told me that I was cooperative, and I will be released but after I watch the film that they have shot. I was in pain when I saw the film, and she (Mary) said: “you have been created for the sole purpose for us to enjoy”. At the moment I became very anger and I attacked her although I was afraid of her reaction, and I would kill her except for the interfering of the soldiers. When the soldiers released me she showered me with hitting, then they left me.

After this incident, nobody harassed me for more then one month; I spent that period in the praying and invocation to Allah, the All-Mighty who has all power, to help me.

Mary came with some soldiers who gave me the clothes that I was wearing when they arrested me and took me to an American car. Then they threw me on the highway road after giving me 10,000 Iraqi Dinars.

I went to a home that was near the place where I have been thrown out and since I know the reaction of my family, I preferred to visit one of my relatives to let them know what happened after my absence. I knew that my brother had held a consolation board for me for more than 4 months, and they considered me as a dead person.

I understand the knife of shame is waiting for me. So, I went to Baghdad where I found a good family who lodged me, and I worked with this family as a maid and governess for their children.

Nadia wonders in pain, regret and bitterness:

“Who will quench my thirst? Who will return my virginity? What is the offense of my family and kin? I have inside me a baby, and I don’t know who his father is.”

And she ends her story here.

Did America rape Nadia or did they rape every man and woman in the Ummah? Nadia is me and you, your wife and my wife, your sister and my sister, your mother and my mother. Oh Islam’s Sanctity! Oh our Islam!

Khilafat Movement [1919-1924]

The Lucknow pact showed that it was possible for middle-class, English-educated Muslims and Hindus to arrive at an amicable settlement on Hindu-Muslim constitutional and political problems. This unity reached its climax during the Khilafat and the Non-Cooperation Movements.

After World War I, the Ottoman Empire faced dismemberment. Under the leadership of the Ali Brothers, Maulana Muhammad Ali and Maulana Shaukat Ali, the Muslims of South Asia launched the historic Khilafat Movement to try and save it. Mohandas Karam Chand Gandhi linked the issue of Swaraj with the Khilafat issue to associate Hindus with the movement. The ensuing movement was the first countrywide popular movement.

The Muslims of India had a strong feeling of identity with the world community of Islam. They had seen the decline in the political fortunes of Islam as the European powers conquered the Muslim lands one after the other. The Anglo-Russian convention of 1908 had reduced their next-door neighbor Iran to a mere dependency. Afghanistan also suffered as it was a bone of contention between Russia and Britain, and was now under the latter's sphere of influence.

The general impression among the Muslims of India was that the western powers were waging a war against Islam throughout the world in order to rob it of all its power and influence. The Ottoman Empire was the only Muslim power that had maintained a semblance of authority and the Muslims of India wanted to save the Islamic political power from extinction.

As an institution, the Khilafat had a checkered past. It had originally migrated from Medina to Damascus and from Damascus to Baghdad. For sometime it was located in Egypt, then it fell to the lot of Turkey, very much as a prize.

The Lucknow pact showed that it was possible for middle-class, English-educated Muslims and Hindus to arrive at an amicable settlement on Hindu-Muslim constitutional and political problems. This unity reached its climax during the Khilafat and the Non-Cooperation Movements.

After World War I, the Ottoman Empire faced dismemberment. Under the leadership of the Ali Brothers, Maulana Muhammad Ali and Maulana Shaukat Ali, the Muslims of South Asia launched the historic Khilafat Movement to try and save it. Mohandas Karam Chand Gandhi linked the issue of Swaraj with the Khilafat issue to associate Hindus with the movement. The ensuing movement was the first countrywide popular movement.

The Muslims of India had a strong feeling of identity with the world community of Islam. They had seen the decline in the political fortunes of Islam as the European powers conquered the Muslim lands one after the other. The Anglo-Russian convention of 1908 had reduced their next-door neighbor Iran to a mere dependency. Afghanistan also suffered as it was a bone of contention between Russia and Britain, and was now under the latter's sphere of influence.

The general impression among the Muslims of India was that the western powers were waging a war against Islam throughout the world in order to rob it of all its power and influence. The Ottoman Empire was the only Muslim power that had maintained a semblance of authority and the Muslims of India wanted to save the Islamic political power from extinction.

As an institution, the Khilafat had a checkered past. It had originally migrated from Medina to Damascus and from Damascus to Baghdad. For sometime it was located in Egypt, then it fell to the lot of Turkey, very much as a prize.

The Turkish Sultans had claimed to be the caliphs of the Muslim world. As long as the Mughal Empire had been in existence, the Muslims of India had not recognized their claim. At this critical juncture, when the Muslims of the Sub-continent had no sovereign ruler of their own, they began to see the necessity of recognizing the Sultan of Turkey as their caliph. Tipu Sultan was the first Indian Muslim who, having been frustrated in his attempts to gain recognition from the Mughals, had turned to the Sultan of Turkey to establish a legal right to his throne.

The European powers had played a leading role in reducing the might of Turkey in Europe to Eastern Thrace, Constantinople and the straits in the Balkan Wars (1912-13). To seek revenge, the Turks decided to side with the Germans against the Allied Forces. The Indian Muslims supported this decision.

Muhammad Ali argued that for Muslims to accept mandates over Iraq, Syria and Palestine would amount to a total disregard of the wishes of the Holy Prophet (S. A. W.). Thus the Muslims of India launched the Tehrik-i-Khilafat. The objectives were as follows:

1. To maintain the Turkish Caliphate.

2. To protect the holy places of the Muslims.

3. To maintain the unity of the Ottoman Empire.

There was absolute unanimity among the Indian Muslims. Though separated from Turkey by thousands of miles, they were determined to fight Turkey's battle from India.

Rioting started in Amritsar on April 10, 1919. On April 13, 1919, a crowd assembled at the Jalianwala Bagh. These protestors were unaware of a ban that had just been imposed by the martial law administrators on public meetings. Sir Michael O'Duiyer opened fire on the crowd, resulting in 379 dead and 1,200 wounded. This incident is known as the Jalianwala Bagh Tragedy.

When the terms of the Treaty of Serves were announced in 1920, it caused deep resentment among the Muslims. They felt betrayed. In June 1920, 90 influential Muslims wrote to Lord Chelmsford, the Viceroy, informing him of their intent to start a non-cooperation movement against the government from August, until the terms of the treaty with Turkey were revised.

But this was to no avail as the British Prime Minister Lloyd George was an implacable enemy of Turkey and by association, of the Indian Khilafat Movement. When the Indian Khilafat deputation visited England in 1920 to put their views before the British Government, he ignored them and the deputation met with failure.

A tragic offshoot of the Khilafat Movement was the Hijrat Movement proposed by Jamiyat-al-Ulema-i-Hind. When a land is not safe for Islam, a Muslim has two options; Jihad or Hijrat. Around 925 eminent Muslims signed this fatwa. According to one version, the idea of Hijrat was originated from Maulana Abul Kalam Azad.

In the North West Frontier Province and Sindh, hundreds of families sold their land and property and departed in the direction of the Khyber Pass, to migrate to Afghanistan, a brotherly independent Muslim state. In the month of August alone, some 18,000 Indian Muslims migrated to Afghanistan. Afghanistan, a poor country, was unable to absorb so large an influx of population and sealed its borders. It is difficult to establish who was responsible for misleading such a large number of Muslims.

Another tragic event was the Moplah Uprising. In mid of August 1921, agrarian riots broke out in Nilambur. The Moplah peasants revolted against the Hindu landlord's oppressive policies, which are in alliance with the British. The Hindu landlords redistributed their lands and the Moplahs, who had been suffering, rose in revolt. A pitched battle between the British regiment and the Moplahs killed several Europeans. Four thousand Moplahs were killed in action and tens of thousands were injured.

Then there was the notorious Moplah Train Tragedy. Around a hundred prisoners, confined in a closed and almost airtight goods van, were transported by rail. When the door was opened, 66 Moplahs were found suffocated to death and the remaining 34 were on the verge of collapse.

All this was followed by Hindu-Muslim communal clashes, particularly in Multan and Bengal in September 1922. The Sanghattan and Shuddi movements were offshoots of these communal rioting, which were anti-Muslim and aimed at Hindu revivalism.

Besides other events, the arrest of the Ali brothers in September 1921 gave a severe blow to the Khilafat Movement. Gandhi, who was using this movement to accelerate India's advance towards Swaraj, also withdrew his support for the Muslim cause in the aftermath of the Chauri Chaura incident in February 1922. Using the excuse that the national volunteers were responsible for the murder of 21 policemen, thus leading to violence, he called off the whole movement.

In 1924, Turks under Mustafa Kamal were consolidating their position in Turkey. They announced an end to the Khilafat. It was a great blow to Indian Khilafatists who had been campaigning on behalf of Turkey and Khilafat. Gradually the enthusiasm of the people died down and the Khilafat Conference and Committee developed new interests and in a short time nothing but their name remained.

Although the Khilafat Movement failed to achieve its declared objectives, it carried political awakening to large masses of Muslims. It was during the Khilafa t days that representatives of Indian Muslims came into contact with eminent personages from other Muslims countries to save the semblance of unity in the world of Islam.

The Khilafat Movement was an asset for the struggle of Pakistan. It made clear to the Indian Muslims to trust neither the British nor the Hindus, but to look to their own strengths for self-preservation.

The Children of Iraq - The Effect of Sanctions

The Children of Iraq - The Effect of Sanctions

"There is one crime against humanity in this last decade of the millenium
that exceeds all others in its magnitude, cruelty and portent.
It is the US-forced sanctions against the twenty million people of Iraq...
If the UN participates in such genocidal sanctions backed by the threat of military violence --and if the people of the world fail to prevent such conduct --
the violence, terror and human misery of the new millennium
will exceed anything we have known."
[Ramsey Clark, former US Attorney General ]



Madeline Albright, US Secretary of State on the death of half a million Iraqi children and whether sanctions and bombings were worth this devastation:

'I think this is a very hard choice, but the price, we think the price is worth it.'


Former US Secretary of State, James Baker on the reasons for the Gulf War: ' it is rather about a dictator who could strangle the global economic order, determining by fiat whether we all enter a recession or even the darkness of depression.'


Defense Secretary William Perry's reasons for the war, and his 'sympathy' for the Kurds and Kuwait:

' The issue is not simply the Iraqi attack on Kurds in Ibril [Aug. 31], it is the clear and present danger Saddam Hussain poses to Iraq's neighbors, to the security and stability of the region, and to the flow of oil in the world.'


President Clinton on the reasons for the December 1998 bombings on Iraq:

' We acted in Southern Iraq where our interests are the most vital.. I ordered the attacks in order to extend the No-Fly Zone'


US General Colin Powell on how much he cares for the millions of Iraqis who died because of the War: 'It's really not a number [i.e. of deaths] I'm terribly interested in'.


Thomas Friedman in his articles 'Craziness pays':

'Bombing Iraq, over and over and over again'.'the US has to make clear to Iraq and US Allies that America will use force without negotiation, hesitation or UN approval.'


Thomas Friedman in the article 'Rattling the Rattler':

'Blow up a different power station in Iraq every week, so no-one knows when the lights will go off or who's in charge.'


George Bush on the New World Order and the US role in the UN:

'What we say goes...'


Madeline Albright on when the sanctions should be lifted:

' We do not agree with the nations who argue that if Iraq complies with it obligations concerning weapons of mass destruction, sanctions should be lifted.'


President Clinton on when the sanctions will be lifted:

'Sanctions will be there until the end of time, or as long as he [Hussain] lasts...'


Madeline Albright on how UN law binds the US:

'We will behave multilaterally when we can, and unilaterally when we must.'


James Rubin on how the sanctions are not to blame and the children of Iraq would have died anyway:

' Our sense is that, prior to the sanctions, there were serious poverty and health problems in Iraq'


A US official on how Washington is serious about the Iraq issue:

' The longer we can fool around in the [UN Security] council and keep things static, the better.'


Dennis Halliday on using the term 'genocide' to refer to the sanctions:

'It is certainly a valid word in my view where you have a situation where we see thousands of deaths per month, a possible total of 1 million to 1.5 million over the last nine years. If that is not genocide, then I don't quite know what it is.'


The UNICEF representative in Baghdad, Philippe Heffinck, on the Children of Iraq:

"What we are seeing is a dramatic deterioration in the nutritional well-being of Iraqi children since 1991. It is clear that children are bearing the brunt of the current economic hardship. They must be protected from the impact of the sanctions. Otherwise, they will continue to suffer, and that we cannot accept."


A Sanctioned Iraq


On August 2, 1990, Iraq invaded Kuwait. Four days later, the United Nations imposed a comprehensive trade embargo on Iraq to compel Iraq to withdraw from Kuwait without having the 'international community' having to resort to force of arms. When this did not work, the US and it's allies went to war with Iraq, and within a few weeks Kuwait was liberated, leaving tens of thousands of Iraqis dead and their country in ruins. But the US and British Governments would not halt with a military victory. Despite Iraq's defeat and destruction of much of the country, they insist that Iraq is still uncontrollable. Now, nine years later, the sanctions still remain, creating civil chaos, destroying the young, decimating the education system and crushing people's dignity. And as the years wear on, Iraq becomes more isolated internationally.


As Kathy Kelly, a member of Voices in the Wilderness, relates, 'when you destroy a nation's infrastructure and then cripple further with punishing sanctions, the victims are always the society's most vulnerable people - the poor, the elderly, the sick, and most of all, the children.'

Effects of Sanctions on the Children of Iraq


In the five years since the Gulf War, "as many as 576,000 children have died as a result of sanctions imposed against Iraq by the United Nations Security Council, according to a report by the UN Food and Agriculture Organization (FAO)." (New York Times, 12/1/95) If the blockade continues, UNICEF tells us, 1.5 million more children will eventually suffer malnutrition or a variety of unchecked illnesses because the sanctions make antibiotics and other standard medicines impossible to get. Yet the UN Security Council and the US government continues to defend a blockade whose highest casualty rate is among those under 5 years of age.


Nearly one million children in Iraq are suffering from chronic malnutrition, according to a report by the United Nations Children's Fund (UNICEF). The report said children are bearing the brunt of economic hardship in Iraq. The number of malnourished children represents an increase of 72% since international sanctions were imposed on Baghdad. The UNICEF representative in Baghdad, Philippe Heffinck, said: "What we are seeing is a dramatic deterioration in the nutritional well-being of Iraqi children since 1991. It is clear that children are bearing the brunt of the current economic hardship. They must be protected from the impact of the sanctions. Otherwise, they will continue to suffer, and that we cannot accept." UNICEF reports that 32% of children under the age of five - a total of 960,000 - are undernourished.


A nutrition status survey conducted by the Iraqi Ministry of Health in cooperation with UNICEF and the World Food Programme showed widespread malnutrition in central/south Iraq. In 1991, one year after the Gulf War, 9.2 per cent of children under five years in the 15 governorates in the area were found to be malnourished. By the middle of 1997, the figure had risen to 25 per cent, or some 750,000 children. Findings from the study highlight the alarming level of chronic malnutrition (low height for age) among children under five, which has reached an average of 27.5 per cent. Chronic malnutrition has long-term implications on a child's physical and mental development. After a child reaches two or three years of age, chronic malnutrition is difficult to reverse and damage to the child's development is likely to be permanent. This situation is a direct result of a combination of factors including adverse economic conditions, poor health, inappropriate or insufficient food, and lack of proper care.


The survey also showed the following:


Every governorate in central/south Iraq has a rate of chronic malnutrition of at least 20 per cent;


The children most at risk are under two years old, with a high prevalence of acute malnutrition (low weight for height) from six to 23 months, due to inadequate feeding and infections;


The level of malnutrition is similar for boys and girls;


There is Little or no Difference between Urban and Rural areas


Other surveys, released by the children's agency, also cover the autonomous northern region of Iraq. They were carried out between February and May 1999 by UNICEF, together with the Government of Iraq in the southern and central parts of Iraq and with local authorities in the autonomous northern region of the country. The surveys revealed that in the south and center of Iraq -- home to 85 per cent of the country's population -- under-5 mortality more than doubled from 56 deaths per 1000 live births (1984-1989) to 131 deaths per 1000 live births (1994-1999). Likewise infant mortality -- defined as the death of children in their first year -- increased from 47 per 1000 live births to 108 per 1000 live births within the same time frame. The surveys indicate a maternal mortality ratio in the south and center of 294 deaths per 100,000 live births over the ten-year period 1989 to 1999.


Among the report's additional findings in the south and central areas of Iraq:


Current levels of under-5 mortality -- as between girls and boys -- revealed that girls have a slightly lower rate, 125 deaths per 1000 live births as opposed to 136 deaths per 1000 live births among boys.


Children who live in rural areas have a higher mortality rate than children living in an urban area: 145 deaths per 1000 live births as opposed to 121 deaths per 1000 live births.

A Summary of the Effects of Sanctions on the Iraqi People


One million, two hundred thousand people have died in Iraq as a direct result of the economic embargo. The average death toll reaches 6,000 per month. According to the Iraqi Health Ministry, the number of deaths rose to 9,000 in September of 1999.


The consequences of the economic embargo have been very devastating on the health of the Iraqi people. Malnutrition has been prevalent, especially among the children. According to Phillip Hefneck, UNICEF representative in Baghdad, 32% of children under 5 are affected by malnutrition. Since 1991, there has been a dramatic setback in the nutrition status, and unfortunately it has not improved since the Oil-for-Food Program was established.


A quarter of the children eligible to enroll, are not in school. According to the 1999 UNICEF Briefing on Iraq, "approximately 50% of schools in the south and center of Iraq are unfit for teaching and learning."


In 1991, during the Gulf War bombings, 3,000 schools were destroyed. Today, 60% of school buildings require renovations.


Fifty percent of the people living in rural areas receive pure water, either from water systems, or wells.


Sanitary water decreased by 300%, while polluted water increased 600% since the economic sanctions were imposed.


The efficiency of agricultural pest control decreased due to the shortage in the required pesticides, and their sprayers. In addition, helicopters are not allowed to be used for agricultural purposes


More than 1,000,000 hectares of agricultural land were in danger of salinity, due to the lack of agricultural water pumps, which clean and protect soil from salinity.


Out of every eight births, one child is born with a disability, or develops a medical condition at a later stage in his/her life. For those who acquire medical conditions later in their lives, it is usually a result of the lack of medical attention.


Mortality Rates are: Infants, 108 per 1000 (compared to 6.33 for the US and 5.78 for the UK - World Average is 56); Children under 5, 131 per 1000; During birth, 294 per 1000


Sanitation vehicles decreased from 6500 to 700 units.


Due to the lack of preventative medicine, in November of 1998, foot and mouth fever diseases among cattle became very common, causing 2,500,000 sheep, and more than 120,000 cows to die.


More than 70% of city and village blue prints and documents were destroyed. Some of the documents were more than 60 years old. Unfortunately, new housing units decreased by 60% since 1989, because construction material is not allowed to enter the country.


Manufacturing also decreased tremendously as a result of the destruction of factories during the Gulf War.


Most of the information above was collected from UNICEF Reports


The following table and charts should give us a good idea of the situation in Iraq. Notice the steep incline in rate from 1990 onwards. This should be compared against the projected estimate (in green), had the sanctions not been imposed.


Infant Mortality Rates, Deaths per 1000 live births
(Source: UNICEF 2000)


Year Under 5 Infant
1960 171 117
1970 127 90
1980 83 63
1990 50 40
1995 117 98
1998 125 103


The report also notes that had the substantial decrease in under 5 mortality from 1980 to 1990 continued, there would have been half a million fewer under 5 deaths during the 8 year period from 1991 - 1998.


Dennis Halliday, the ex-in charge of the UN oil for food program resigned from his post when he realised that thousands of Iraqi children were dying every month because of sanctions. His resignation followed a declaration that 'we are in the process of destroying an entire society. It is illegal and immoral'.



Equipment that is Kept on Hold due to the Sanctions


John Pilger tells us about the suspected dual use equipment that was kept on hold during his stay in Iraq - heart and lung machines, water pumps and other agricultural supplies, safety and fire fighting equipment, wheel barrows and detergent. In fact, hospital floors [and other building areas] are cleaned with gasoline because detergent is on hold. Other equipment includes food supplies, and equipment that might restore the power grid, water treatment plants and telephones.


When Iraq asked for 500 ambulances, which was approved by the WHO as a minimal requirement, these were initially completely blocked and then slowly released over a period of six to nine months. Likewise, medical equipment for hospitals and clinics, refrigeration - and even in education - paper, books, pencils - 'this is unreal' states Phyllis Bennis.


According to Foreign Affairs, the nine year war against the people of Iraq has thus resulted in 'hundreds of thousands of deaths' in Iraq, depriving it of over 140 billion in much needed oil revenue, saddling Iraq with hyperinflation, mass poverty, unemployment and epidemics of diseases including cancer [from the use of depleted Uranium shells during the Gulf War], cholera and typhoid [from the dumping of raw sewage in waterways].


Dennis Halliday was incharge of the UN Oil-For-Food program, until he resigned in September 1998, because he saw what the sanctions were doing to the Iraqi people. He was asked about using the term 'genocide' to refer to the sanctions. In his reply he stated 'It is certainly a valid word in my view where you have a situation where we see thousands of deaths per month, a possible total of 1 million to 1.5 million over the last nine years. If that is not genocide, then I don't quite know what it is.'

The Allied Genocide of Iraq

Contents:

The Bombing on Iraq
US Policy towards Iraq - Exposing the Hypocrisy Behind it
US Disregard for the Dying Children of Iraq and its 'Humanitarian' Morals



The Bombing on Iraq


Across the sands of Southern Iraq, the Allied residue of depleted Uranium (DU) shells lies untreated in the soil. Even for test firing purposes, the British Government goes to enormous lengths to protect its people from the results of test-firing the very weapons that are suspected of causing an increase in cancers among the children of Iraq. The test are carried out into an open sided concrete building called the tunnel. The radioactive residues are then washed off, sealed in cement and transported to Cumbria for disposal. Tens of thousands of these radioactive shells were fired at Iraq and the Iraqis, and although the British Government recovers more than 90 percent of the DU used in the test firing, the same DU lies in the fertile grounds of Basra where millions of Iraqis acquire their food from. The effects of this DU can be understood by the fact that many of the children that die in Iraq because of leukemia and lymphoma were not even born at the time when the shelling took place. British and US Gulf War Veterans suspect that the use of this DU is responsible for the Gulf War Syndrome (including lymphoma cancers) found in tens of thousands of US and Allied personnel who fought in the war.


US aircraft alone dropped 88,000 tonnes of explosives on Iraq, the equivalent of nearly five Hiroshima nuclear blasts. The loss of lives has been an even higher multiple. Seventy percent of the really 'smart' bombs and missiles used missed their targets, falling on civilian dwellings, schools, mosques, churches or empty fields. The other 30 percent that did hit their targets, wiped out Iraq's power facilities and sewage treatment plants. On Feb 12 1991, 400 people perished when two US 'smart' bombs found their way into the ventilation shafts of the Amariyah bomb shelter. With the exit doors sealed, the temperature rose to 900 degrees F. The men who were in the shelter had previously left to make room for as many women and children as possible. Still the US authorities insisted that it was being used an Iraqi Army Command Centre. As usual, the criminals responsible for this barbaric act of terrorism were never punished for this crime.


In 1998, the US and Britain again 'punished' Iraq for expelling its UN weapons inspectors by starting a new wave of bombing. During the December 1998 military strikes, at least one oil refinery in Basra was delibrately targeted on the grounds that the particular refinery's output was being used for smuggling purposes - this was done in clear violation of international law, which declares destroying economic targets a 'war crime'.


The US and UK have been unilaterally bombing Iraq almost every other day since December 1998. By the end of 1999, the forces had flown more than 6000 sorties and dropped more than 1800 bombs destroying more than 450 targets. News like this, however, fails to make headlines due to the media's deadly spin on Iraq. On January 25, 1999, an American AGM-130 missile struck the Al Jumhuriya neighbourhood of Basra killing seven people and injuring many more. Pentagon spokesman, Ken Bacon, acknowledged the residential strike the next day (CNN) saying "The United States regretted any civilian casualties."


US Policy towards Iraq - Exposing the Hypocrisy Behind it


When the US and Allied forces decided to take on Saddam Hussain, it was under the pretext of saving Kuwait and also to punish the Iraqi regime that was committing brutal humanitarian crimes against the Kurdish population in the North [of Iraq] (like the Halabja Massacre). But Washington's real 'humanitarian' concern came out when the then Secretary of State James Baker said that it was over 'jobs' and President Bush said that it was about 'access to energy sources' and 'our way of life'. Baker, while accusing Iraq of almost starting a recession in the US said 'it is rather about a dictator ¦who could strangle the global economic order, determining by that whether we all enter a recession or even the darkness of depression.'


Defense Secretary William Perry felt no shame in admitting that the issue had dimensions beyond Kuwait and the Kurds : ' The issue is not simply the Iraqi attack on Kurds in Ibril [Aug 31], it is the clear and present danger Saddam Hussain poses to Iraq's neighbors, to the security and stability of the region, and to the flow of oil in the world.'


In explaining the 1998 bombings, President Clinton himself emphasized that the issue was not about the Kurds in Northern Iraq but about US' Allies Kuwait and Saudi Arabia, saying: ' We acted in Southern Iraq where our interests are the most vital.. I ordered the attacks in order to extend the No-Fly Zone.' The Clinton Administration's reaction to Baghdad's decision to oust the American weapons inspectors [one of the inspectors, Scott Ritter later admitted to spying for Israel - Washington Post Jan 14, 1998] on the UNSCOM team was to threaten the use of force to 'punish' Saddam, to impose more severe sanctions and to cancel the oil for food program. (When Clinton faced the worst of the Monica Lewinsky scandal, he bombed Afghanistan and a pharmaceuticals factory in Sudan. Faced with impeachment, he bombed Iraq again in 1998. How far can a coincidence go?)

US Disregard for the Dying Children of Iraq and it's 'Humanitarian' Morals


Leslie Stahl went to Iraq for the television program 60 Minutes. On the program that was aired on May 12, 1996, she asked Madeline Albright, the then US ambassador to the UN, to explain the US policy in the context of the devastation she had seen among the children of Iraq and the 500,000 deaths of Iraqi children. Mrs Albright explained: 'I think this is a very hard choice, but the price, we think the price is worth it.'


When asked about the number of Iraqis who died in the war, US General Colin Powell replied : 'It's really not a number I'm terribly interested in.'Thomas Friedman, a New York Times columnist, advocates 'bombing Iraq, over and over and over again'. In an article entitled 'Craziness Pays', he explains that 'the US has to make clear to Iraq and US Allies that 'America will use force without negotiation, hesitation or UN approval.' He also states in his column Rattling the Rattler, on how to get rid of Saddam Hussain, 'Blow up a different power station in Iraq every week, so no-one knows when the lights will go off or who's in charge.' Every power station that is targeted means more food and medicine that will not be refrigerated, hospitals that will be without electricity, water that will remain contaminated - and people who will die as a result.


Noam Chomsky explains the possible reasons behind the US backed sanctions:


'There is indeed a way to eliminate the capability of producing weapons of mass destruction, only one way, and that is the Carthaginian solution: you totally destroy the society. If you do that, then they won't be able to produce weapons of mass destruction. If you leave an infrastructure, if you leave educational and scientific facilities of any kind, if there's a revenue flow, then you have a capacity to produce weapons of mass destruction. So the only way to end that capability - we talk about terminating it - is to wipe the place out. That's not going to happen, for a simple reason: Iraq is the second largest oil producer in the world, and it's much too valuable to wipe out. But you can wipe out its population. In fact, it's in a way beneficial to do that. If you look at the history of oil production around the world, you find that it mostly takes place in areas where there aren't many people. Then there's little pressure to stop the profits from going to the people who really should have them: western oil companies and the US Treasury. So if the population of Iraq was reduced or marginalised, maybe even reduced to a level where they're barely functional, then when the time comes - and it will - to bring Iraq production back online, they'll be less of an impediment. Iraq will be more like, say, Saudi Arabia, where there's plenty of oil, but not many people around pressing for economic development or education facilities and so on.'

The US Foreign Policy in Destroying Iraq


Contents:

US Manipulation of the UN
The US Foreign Policy - "our interests" - Bill Clinton

US Manipulation of the UN


The following passage will indicate to the reader the manner in which the US manipulates the UN. The selection of quotes given are enough to convince most people about how the UN is the US, and what the US says, goes.


The December 1998 bombings took place under the pretext of UN Resolution 687, which calls for the creation of a 'weapons of mass destruction' free zone in the Middle East. However, the US still refuses to acknowledge Israel's nuclear arsenal, and has been primarily responsible for providing weapons to Saudi Arabia, Turkey and Israel. During the voting on UN resolution 687, which was nothing more than authorizing the use of force, the Yemeni Ambassador Abdallah Saleh Al-Ashtal, had just brought down his hand after voting 'no', one of the US diplomats said to him 'that was the most expensive no vote you ever cast'. In retaliation, the US and other countries cancelled or cut back aid to Yemen, one of the poorest Arab states.


'What we say goes' was George Bush's definition of the New World order during the bombing in 1991. In the Clinton years, US contempt for international law has become even more open and explicit. While she was UN ambassador, Madeline Albright simply told the UN: 'We will behave multilaterally when we can, and unilaterally when we must' i.e. if you don't like it, get lost. Madeline Albright declared in 1997: 'We do not agree with the nations who argue that if Iraq complies with it obligations concerning weapons of mass destruction, sanctions should be lifted.' Clinton himself went one step further when he said 'sanctions will be there until the end of time, or as long as he [Hussain] lasts.'


In explaining the 'real' meaning of the 'price' Mrs. Albright thought was worth the deaths of half a million children, James Rubin, the US spokesman said (in an interview to John Pilger) '... in making policy, one has to choose between two bad choices...and unfortunately, the effect of sanctions has been more than we hoped." Our sense is that, prior to the sanctions, there were serious poverty and health problems in Iraq' - the implications were clear, that the children would have died anyway. UNICEF reports confirm that in fact the opposite was true. It reports that Iraq in 1990, had one of the healthiest and best educated populations in the world, with a child mortality rate one of the lowest as well.


"From previous trips, we knew exactly where to find overwhelming evidence of a weapon of mass destruction. Inspectors have only to enter the wards of any hospital in Iraq to see that the sanctions themselves are a lethal weapon, destroying the lives of Iraq's most vulnerable people. In children's wards, tiny victims writhe in pain, on blood-stained mats, bereft of anesthetics and antibiotics. Thousands of children, poisoned by contaminated water, die from dysentery, cholera, and diarrhea. Others succumb to respiratory infections that become fatal full body infections. Five thousand children, under age five, perish each month." - Kathy Kelly, March 9, 1998.


The US Foreign Policy - "our interests" - Bill Clinton


American policy towards Iraq has been described and repeatedly defended as a measure to stop arms proliferation and to prevent use of 'weapons of mass destruction'. Yet, Washington has no problem with countries developing these weapons as long as they are friendly to the West. As an example, take Israel, which has not only been allowed to develop the World's sixth largest nuclear program, but has also collaborated in the nuclear program of apartheid South Africa. They also claim to be defending the Kurds in Northern Iraq by imposing a no-fly zone in the North of Iraq. However Turkey's campaign against the Kurds is acceptable since it plays a critical role in protecting American interests in the region. Apparently the killing of Iraqi Kurds by the Turkish planes is not considered a violation of the no-fly zone. The jets that fly and bomb Iraq so regularly fly from Incirlik in Turkey. 1994 was a peak year in two respects. It was the year when the Turkish terror against the Kurds peaked, and it was also the year in which US aid to Turkey peaked.


During the 1980's, the US Commerce Department approved contracts to provide Iraq with biological weapons material to make Anthrax, E Coli, Botulism and a whole host of other biological diseases. These sales continued even after Saddam used chemical weapons in Halabja against the Kurds in northern Iraq and against Iranian troops on the border. The US came to the rescue once again by increasing subsidized agricultural exports to Iraq [the chemicals had destroyed agricultural areas in the north and the people who lived in them, causing food shortages]. In fact, in December 1989, George Bush took a moment to announce that he was going to increase credits to Iraq to allow it to make purchases from US agricultural and other producers. These subsidies also included dual use equipment [such as helicopters] and equipment that could be used for producing chemical and biological weapons. At the time there was suspicion that Saddam had biological warfare facilities - the US denied it; he was on their side at the time. US commitment to Saddam at the time can be seen by the slap on the wrist he got when, in May 1987, an Iraqi missile struck US destroyer Stark, killing 37 personnel. The Stark was being introduced into the Gulf along with other naval backup to help in the war against Iran. In June 1988, the US warship Vincennes shot down an Iranian airliner, which was clearly in a commercial air corridor, killing all 290 people on board. This was done while the Vincennes was in Iranian territorial waters.


President Clinton remarked that there are other countries besides Iraq, which possess weapons of mass destruction, but only Iraq has used them. He must think he is talking to an ignorant population, because it is well known that the US has more weapons of mass destruction than any other country, and none has used them with lesser restraint or greater loss of life than the US. The only nation to ever have used nuclear weapons (twice) killed more than 200,000 innocent civilians in Hiroshima and Nagasaki in 1945 by dropping atomic bombs on them, and millions in Korea and Vietnam by using 'conventional' weapons.


The Bulletin of Atomic Scientists has reported that the US 'stored 12,000 nuclear weapons and components in 23 countries and 5 American territories during the Cold War', making it by far the World's greatest proliferator of nuclear weaponry.


In explaining Washington's strategy towards Iraq to the Washington Post, a US official boasted ' The longer we can fool around in the [UN Security] council and keep things static, the better.'

The UN Sanctions Committee - Who is incharge?


Peter van Walsum is the Netherlands Ambassador to the UN and also the current chair of the Security Council Sanctions committee. Just like James Ruben, he too seems to believe that Iraq is Saddam, and Saddam is Iraq. The following excerpt from a conversation between John Pilger and Ambassador van Walsum will give an indication of the hypocritical and criminal thinking this 'ambassador of peace' holds and how much he really knows about what is going on:


JP: Why should the population, innocent people, be punished for Saddam's crimes?
VW: It's a difficult problem. You should realize that sanctions are one of the curative measures that the Security Council has at its disposal and obviously they hurt. They are like a military measure.


JP: But who do they hurt?
VW: Well this, of course, is the problem but with military action, too, you have the eternal problem of collateral damage.


JP: So an entire nation is collateral damage? Is that correct?
VW: No, I am saying that sanctions have [similar] effects, you see, you understand, we have to study this further.


JP: Do you believe that people have human rights no matter where they live and under what system?
VW: Yes.


JP: Doesn't that mean that the sanctions you are imposing are violating the human rights of millions of people?
VW: It's also documented that the Iraqi Regime has committed very serious human rights breaches.


JP: There is no doubt about that. But what's the difference between human rights violations committed by the regime and those committed by your committee?
VW: It's a very complicated issue, Mr. Pilger.


JP: What do you say to those who describe sanctions that have caused so many deaths as a 'weapon of mass destruction', as lethal as chemical weapons?
VW: I don't think that's a fair comparison.


JP: Aren't the deaths of half a million children mass destruction?
VW: I don't think you can use that argument to convince me. It is about the invasion of Kuwait in 1990.


JP: Let's say the Netherlands was taken over by a Dutch Saddam Hussain, and sanctions were imposed, and the children of Holland started to die like flies. How would you feel about that?
VW: I don't think that's a very fair question. We are talking about a situation that was caused by a government that overran its neighbor, and has weapons of mass destruction.


JP: Then why aren't there sanctions on Israel [which] occupies much of Palestine and attacks Lebanon almost every day of the week. Why aren't there sanctions on Turkey which has displaced 3 million Kurds and caused the deaths of 30,000 Kurds?
VW: Well, there are many countries that do things that we are not happy with. We can't be everywhere. I repeat, it's complex.


JP: How much power does the United States exercise over your committee?
VW: We operate by consensus.


JP: And what if the Americans object?
VW: We don't operate.

Myths and Realities


This section, taken from Voices in the Wilderness, will aim to help resolve some common myths related to the sanctions and devastation in Iraq. (Originally from Iraq Under Siege)


Myth 1: The sanctions have produced temporary hardship for the Iraqi people but are an effective, nonviolent way to pressure the Iraqi Government.


Surveys by UNICEF, the United Nations Children's Fund, have found that almost one-third of Iraqi children are suffering chronic malnutrition. An April, 1997 UNICEF report says that 4,500 children continue to die each month for lack of adequate food or medicine. The UN Department of Humanitarian Affairs reports that "public health services are near total collapse - basic medicines, lifesaving drugs and essential medical supplies are lacking throughout the country. 50% of rural people have no access to potable water and waste water treatment facilities have stopped functioning in most urban areas." The sanctions are an insidious form of warfare that have claimed hundreds of thousands of innocent civilian lives.

Myth 2: The US Government wants to enforce UN Resolutions and uphold the rule of law.


The US has consistently employed a double standard when it comes to UN Resolutions and international law. For decades, the US has vetoed UN resolutions condemning Israel's occupation of Arab territories. It is also relevant to the current situation that the US is in technical violation of a global treaty to dismantle chemical weapons (AP, 2/27/98). A Senate bill passed in 1997 allows the President to deny international inspections of US weapons sites "on grounds of National Security." UN sanctions against Iraq, which continue to be imposed at the insistence of the US (with the UK following suit) are a gross violation of the Geneva Protocol 1, Article 54; Starvation of Civilians as a Method of Warfare is Prohibited. It's significant that the US, which has yet to ratify the Comprehensive Test Ban Treaty, considered using nuclear weapons against Iraq in February, 1998.

Myth 3: The US Government is concerned about Iraq's weapons of mass destruction.


The US and other western European countries were the major suppliers of chemical and biological weapons to Iraq in the 1980s during the Iran-Iraq war. A report from the US Senate Committee on Banking, Housing and Urban Affairs states that 9 out of 10 biological materials used in Iraq's weapon components were bought from US companies. The Los Angeles Times (2/19/98) reported that the US supplied satellite intelligence to the Iraqis when they used chemical weapons against Iran in 1988. During the Gulf War, the US military used depleted uranium tipped shells, rockets and missiles, spreading tons of highly toxic uranium oxide particles into the air. A dramatic rise in congenital diseases and fetal deformities has been found amongst both the children of Gulf War veterans and Iraqi children under age five.The US imposes genocidal sanctions which are themselves a weapon of mass destruction, yet the US sells billions of dollars of weapons of mass destruction to Israel. Israel possesses over 200 thermonuclear weapons and has violated 69 UN mandates, yet the US uses its veto power in the UN Security Council to prevent the UN from seeking Israeli cooperation with UN mandates and ignores Israel's possession of nuclear weapons.

Myth 4: The Iraqi Government has made weapons inspections impossible and something must be done about it.


In February, 1998, the US prepared for and threatened to bomb Iraq over access to the presidential palaces. At the same time, former weapons inspector Raymond Zalinskas, a University of Maryland professor, stated that "the inspections have resulted in the destruction of all major (bombing) targets related to chemical and biological warfare and that 95% of UNSCOMs work continues unhindered." (NPR 2/13/98). UN Secretary-General Kofi Annan's diplomacy took the wind out of the US bombing effort. Following his visit to Baghdad, inspections have continued smoothly and indeed, no weapons have been found in the presidential sites. In a Chicago Tribune article, (2/15/98) Zalinskas wrote, "Although it has been theoretically possible for the Iraqis to regain such weapons since 1991, the duplicity would have been risky and expensive and the probability of discovery high."



Myth 5: Economic sanctions or military force are the only means that will force Iraq to comply with UN agreements.


Sanctions and military threats have only served to strengthen the Iraqi Government's position while punishing innocent civilians and isolating them from the international community. On the other hand, efforts at negotiation and conciliation, such as Kofi Annan's February, 1998 visit, have produced cooperation and an opening for continued dialogue. Establishment of a clear timetable for the wrap-up of UNSCOM's mission and recognition of progress made by the Iraqi Government would provide incentive for further compliance. We believe that there is no humanitarian benefit in backing Iraq into a corner and causing greater desperation, as the economic sanctions have done. Much goodwill stands to be gained from recognizing the fundamental human rights (e.g., the rights to food, clean water, health care), of Iraqi civilians and not using human beings as a bargaining chip in trying to force US will on Iraq's leaders.



Myth 6: UN Resolution 986 (the oil for food deal) has begun to alleviate the suffering of the Iraqi people.


Dennis Halliday, the UN humanitarian coordinator for Iraq, stated on January 12, 1998, that Iraq would need in the neighborhood of $30 billion / year to meet its current requirements for food, medicine, and infrastructure. Resolution 986 initially allowed Iraq to sell up to 2.14 billion dollars worth of oil every six months. After allocations are taken out to pay for Gulf War reparations and UN administrative expenses, the amount of money which trickles down to the average person in central and southern Iraq is 25 cents per person per day. Currently, the UN is offering to allow Iraq to sell $5.26 billion worth of oil every six months. However, Iraq says it cannot pump more than $4 billion worth of oil because of the deterioration of oil field equipment under sanctions. This claim was corroborated by a team of experts working for the United Nations who stated that "the deplorable state of Iraq's petroleum industry will prevent it from exporting the $5.26 billion worth of oil." (AP 4-16-98) In light of damages caused by seven years of comprehensive sanctions coupled with Gulf War bombardment, even the $5.2 billion offer is grossly inadequate to repair Iraq's shattered infrastructure, a medical system near total collapse, and a destroyed economy.



Myth 7: Doubling the amount of oil Iraq is allowed to sell, under Resolution 986, would enable the Iraqi Government to meet the population's need for medicine and medical relief.


In an interview with the February, 1998 VitW delegation, Dr. Habib Rejeb, MD, head of the World Health Organization (WHO) in Iraq, said that such revenue would meet Iraqi needs in terms of purchasing medicine "but you would be providing this in a vacuum because you don't have the equipment. If you buy laboratory materials and you don't have the equipment it's useless....you give antibiotics but because of the poor hygiene in hospitals it's unlikely that you can prevent cross-infections. If you don't provide the proper food in hospitals then you can't enhance recovery. You can't really work without electricity, you can't really work without water, and you can't work safely while stepping on sewage which comes out often. To improve the health situation you don't only need drugs because this is the tip of the iceberg....If you want to provide the proper care to the population then you have to rehabilitate the infrastructure."


Myth 8 The Iraqi Government does not care about its people and siphons off material aid intended for civilians.


The World Health Organization (WHO) and the World Food Program (WFP) have carefully monitored Iraqi distribution of all food and medicine purchased under Resolution 986 auspices. In February, 1998, Voices in the Wilderness members interviewed officials from the WHO and the WFP. Both UN organizations gave an "A" rating to the Iraqi Government distribution of food and medicine throughout every governorate. Over the past two years, dozens of doctors in Iraqi hospitals have told our delegations that they believe distribution of available medicines is fair. The problem is that desperately needed medicines are in short supply. They receive only 5 to 10 percent of the medicines they need to treat patients.


US officials and media pundits repeatedly refer to the opulence of Iraqi President Saddam Hussein's palaces. They neglect to point out that Iraq has been building palaces for 7,000 years and that building anything puts Iraqis to work when unemployment is rampant. Construction of palaces, mosques and other buildings currently underway uses indigenous materials, doesn't require importation of sophisticated infrastructure materials (such as those needed to build hospitals and schools), and is largely financed with Iraqi dinars which are worthless outside Iraq. Why is there no similar outcry about the Pentagon's wasteful and destructive expenditures that siphon money away from meeting human needs in the United States. The US military pours taxpayer money into highly criticized B-2 Stealth Bombers at a cost of billions. What about ongoing US Defense Department development and possible use of new generations of weapons, including nuclear weapons?



Myth 9: The Iraqi regime represents a unique and monumental threat to world security.


US military planners have fanned a war hysteria based on fears of Iraq when in fact Iraq is a crippled country, badly damaged by UN/US imposed economic warfare and previous bombardments. The US government needs to distract the US public from the fact that in a post cold-war world, there are no enemy threats to justify current military spending.

Myth 10 An international consensus endorses US policy towards Iraq.


France, Russia and China, permanent members of the UN Security Council, have continually challenged the US position on sanctions and have opposed US military strikes. The Pope, 53 bishops and numerous other religious leaders have called for an end to sanctions and vigorously protested military strikes against Iraq. The Arab League has called for an immediate lifting of sanctions and deplored US threats to bomb Iraq. In fact, the US has acted in defiance of international consensus and has incurred mistrust and criticism for its arbitrary and selective enforcement of UN Resolutions.


Myth 11: The US military presence in the Middle East protects US national interests.


Whose interests is the US military protecting? Sacramento State University professor Dr. Ayad Al-Qazzaz notes that "before the Gulf War, the Saudis exported less than five million barrels of oil a day. Today, as a result of sanctions against Iraq, the Saudis export more than nine million barrels a day. Since the imposition of sanctions against Iraq in 1990, Saudi Arabia has made more than 200 billion dollars. Most of this money is spent in the US by buying billions of dollars of military equipment. US arms merchants have sold a whole new generation of high-tech weaponry not only to Saudi Arabia but also to Turkey, Egypt, Kuwait, the UAE, Jordan and Israel. These sales actually prop up the US economy. The US Government is protecting the interests of oil barons and war profiteers. The interests of the majority of US people lie in developing just and equitable relations with people in the Middle East. Our interest lies in cutting the $300 billion dollar Pentagon budget and using those funds for better schools, jobs and health care. "


From Dennis Halliday's address at Harvard University, Cambridge, MA, on 11/5/98:


"In summary, sanctions [UN/US sanctions on Iraq] continue to kill children and sustain high levels of malnutrition. Sanctions are undermining cultural and educational recovery. Sanctions will not change governance to democracy. Sanctions encourage isolation, alienation, possibly fanaticism. Sanctions may create a danger to peace, in the region and in the world. Sanctions destroy Islamic and Iraqi family values. Sanctions have undermined the advancement of women and have encouraged a massive 'brain drain'.


"Sanctions destroy the lives of children, their expectation, and those of young adults. Sanctions breach the Charter of the United Nations, the Convention of Human Rights, and the Rights of the Child. Sanctions are counterproductive and have no positive impact on the leadership. And sanctions lead to unacceptable human suffering, often [among] the young and the innocent. And as I have said already, I can find no legitimate justification for sustaining economic sanctions under these circumstances. To do so, in my view, is to disregard the high principles of the United Nations Charter, the Convention of Human Rights, the very moral leadership and credibility of the United Nations itself. And continuation undermines the global rule of the United States in addition."


UN Resolution 986 has failed to provide the food and medicine necessary to sustain life in Iraq. Phillipe Heffnick, a UNICEF representative, reported in November, 1997 that "there is no sign of any improvement since Resolution 986 came into force." A recent statement by humanitarian NGOs working in Iraq expresses the sentiment of this campaign well: "The prolongation of this crisis will worsen the suffering of the people of Iraq - the real solution is the lifting of the embargo."

Khalid and his mother in Al Mansur Hospital, Baghdad, December, 1996. Khalid means "eternal." Khalid had a neuroblastoma. He died in August, 1997.

Muhammed. Al Mansur Hospital, Baghdad, 1996. Muhammed had leukemia. He died in March, 1997.

Nassar Feyath, age 1. Severe malnutrition. Weight: 9.47 lbs. Ideal weight: 22 lbs. Basrah, December, 1996.

Dunia Faleh, 9 months old, has diarrhoea and nutritional marasmus. Weight is 4 Kg; ideal weight would be 8 Kg. Basrah, September, 1998. (Photo by Chuck Quilty)

Mashgal Anur, Adras Hussein and Misal, all under 1 year old, all suffering from nutritional marasmus. Their mothers, at the Basrah Paediatric Hospital, one by one presented their children for the photographer. "The U.S. government wants the next generation weak and mentally retarded," said Dr. Firas Abdul Abbas. Photo by Chuck Trapkus, May, 1998.

One of two twins at Basrah Paediatrics and Gynaecology Hospital with severe jaundice. No treatment was available for them. Sept., 1998. (Photo by Chuck Quilty)

Abasra Rial, a 14 day old child with congenital malformation - note contorted leg and foot. Basrah, Sept., 1998. (Photo by Chuck Quilty)

Baby girl, Bushra, less than one day old and congenitally malformed - feet are web-shaped and appear to be attached. Basrah, September, 1998. (Photo by Chuck Quilty)

Baby boy Muntiha, less than one day old with congenital malformation. The baby has only stumps for arms and legs. In a hospital with 35-40 deliveries/day, they were averaging 13 congenital malformations/month. There were three such births on the day the photo was taken. Basrah, September, 1998. (Photo by Chuck Quilty)

Noor, six years old, lies partially beneath the rubble after an American AGM-130 missile hit the Al Jumhuriya neighbourhood of Basra on January 25, 1999. Photo Credit: Nabil Al Jorani.

One of Noor's sisters, also killed on Jan. 25, 1999 by an American missile. Photo Credit: Nabil Al-Jorani.

Noor's father holds the lifeless body of one of his children, 1-25-99. Photo Credit: Nabil Al-Jorani.

A young woman from Basra, Iraq, holds her small child who is suffering from extreme malnutrition at Al Mansour Hospital in Baghdad, Iraq.

Salmeh Mohammed tries to comfort her son Jassim, 12, who is dying of leukemia at the Al Mansour Hospital in Baghdad. There is no medicine available to treat her son who has been struggling against the disease for a year.

Leukaemia slowly kills this boy while his mother looks on in Basra.

The emergency room at Al Mansur Hospital in Baghdad.

The father of 2-year-old Nemya grips her death certificate while talking to a doctor moments after she died from meningitis in a quarantined room at the hospital. A 50-cent tube could have saved the youngster's life, one doctor says. But the hospital has none. Impossible to obtain under the sanctions, another doctor says.

Zahra, 7 months old. Nutritional marasmus and very close to death. February 1998

Amar, 3 months old. Nutritional marasmus. Weight at birth: 10.3 lb. Current weight: 6.8 lb. Ideal weight: 13.2 lb. Basrah, December 1996.

WARNING

The following are extremely disturbing pictures of deformities in Iraqi children from 1998 onwards

Taken from: http://www.wakefieldcam.freeserve.co.uk/extremedeformities.htm

This child is completely covered in a white susbstance of unknown properties. Obvious deformation of face and eyes. Flash photography at close range obscures detail.

Severe body deformity, with head formed at 90 degree angle to upper torso.

Lack of focus obscures detail, but missing eyes are clearly visible, as is deformity of the mouth.

Horrendous deformity of entire body and head. Note lack of eyes and malformation of the hands and feet.

Child with unknown defomity of the mouth, possibly a large tumour grown during foetal stage.

Severe malformation of face.

Iraqi child with extreme hydrocephalus, and defects of cerebral nerves.

Iraqi child with extreme hydrocephalus, and defects of cerebral nerves.

Related Links


Voices in the Wilderness
http://www.nonviolence.org/vitw/


Voices in the Wilderness - Links page
http://www.nonviolence.org/vitw/links.html


Iraq: Critical Condition
http://www.best.com/~lloyd007/grain/iraq/iraq.htm


UNICEF
http://www.unicef.org


Results of the 1999 Iraq Child and Maternal Mortality Surveys
http://www.unicef.org/reseval/iraq.htm


Life and Death in IRAQ
http://seattlep-i.nwsource.com/iraq/index.shtml


A Call to Lift Sanctions on Iraq
http://www.fas.org/spp/starwars/congress/1991/h910624g.htm


Death for Oil - An Interview with Dennis Halliday
http://www.globalpolicy.org/security/sanction/iraq1/000719.htm


Iraq Links
http://www2.essex.ac.uk/c&acu/Countries/MidEast/Future/Countries/Iraq.htm


Americans against Bombing
http://iraqwar.org/