First 24 Hours Under the Islamic State October 25, 2009
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Introduction
Framework of the State
The Foreign Department
The War Department
The Department of Internal Security
The Department of Industry
The Department of Finance (Bait al-Maal)
The Department of Agriculture
The Jurisdiction Department
The Department of Education and Culture
The Department of Information
The Health Department
The Department of Citizenship and Passports
The Department of Local Authorities
The Department of Customs and Foreign Trade
The Department of Post and Transport
The Department of Energy
Introduction
Announcing the establishment of the Khilafah state means a complete transformation of the state and abolition of corruption. The Khilafah state has a pyramidical framework with the Khaleefah as its head, and where all various departments, administrations and councils originate from. All this is derived according to his understanding of the Book of Allah (SWT) and the Sunnah of His Messenger (SAW). We hear nowadays the industrialised countries boasting about the welfare they provide their citizens with, by endeavouring to secure the general public services, such as water, electricity, roads, telecommunications and by making basic food, transport and health care widely available. In Islam the Khilafah state is held responsible for securing the safety of each individual and making medical care and education available to everyone. The Khilafah state would not only match what the industrialised countries provide to their citizens, instead, it would excel them; it would respect every individual and value him; it would also preserve and safeguard his religion, his property and his honour. The state would aim at satisfying the needs of every individual realistically. All this is part of the laws and rules brought by wahy (revelation).
Before designing the pyramidical framework, here are the outlines:
1. The administration is based on decentralisation.
2. The existing corruption in all governments’ departments should be abolished, like employees with no real jobs, incompetent managers, the mixing of male and female employees which hampers serving the community and engages employees in mal practices. Complicated systems should also be abolished for they serve no purpose and never help achieve anything.
3. Employees wages should be increased to make them refrain from thinking about taking bribes or stealing.
4. The state should abolish all fiscal fees and rates, water and sewage rates, school fees, import and export licences and fees, council rates, ground rent, road tax and fiscal stamps. According to shari‘ah, these services are the duty of the state; the state in Islam is a guardian and not a collection of fees and rates. One of its main functions is to secure the essential needs of all its subjects and to enable each individual to acquire his luxuries according to his ability.
5. Speed in dealing with various transactions is required. To deliver a passport, for instance, should not take longer than writing the name and the relevant information. This requires the opening of several branches in various villages and towns to speed up this process. A judge should be appointed in every village or suburb according to population density and he should aim at settling each dispute in one session. The people’s affairs would be dealt with in turn and as quickly as possible.
6. The person who holds the Islamic citizenship must be respected and honoured. Seating should be provided at all government departments, people should not be left queuing under the burning sun or in the rain and wind, the elderly and women should be dealt with first and human values that shari‘ah encourages should be taken into consideration.
7. Employees, administrators and departments officials should be recruited according to the rules laid down by the shari‘ah. It is narrated by Al-Hakim in his Sahih that the Messenger of Allah (SAW) said: “If a man is given authority over Muslims’ affairs and he appointed a man in a position while another is more worthy than him, he would betray Allah, His Messenger and the believers.” Ibn Taymiyya said on the same topic: “If a man in authority appointed another not on merit, but because of a family tie, or an old friendship, or because he comes from the same town, or because he is from the same creed, or holds the same views, or because he belongs to the same race, like Arab, Persian, Turkish or Roman, or because he accepted a bribe or any other reasons, or because he holds a grudge against the man who is best suited for the job, or because an enmity exists between them, he would betray Allah, His Messenger and the believers, and he would commit an act that Allah (SWT) has forbidden, for He (SWT) says: “And let not the hatred of others make you swerve to wrong and depart from justice” [EMQ Surah al-Maida 5:8]
As for the ruling system, it is centralised. It is a system of unity, not a united system. The state in Islam is one single institution which is the Khilafah. The Khaleefah is the sole body responsible and in control of all government departments, offices and administrations which serve the citizens. All the existing institutions should be abolished, especially those who supposedly serve the citizens, like the ministries syndicate and charity organisations. The Khaleefah would take charge of serving the Ummah and he alone would have the mandatory power to establish the pyramidical framework of the state according to Islam.
This framework would be as follows:
The present ruling system should be abolished, whether it were royal or republican. Ministries, Houses of Parliament and local authorities should also be abolished. All syndicates, trade unions, charity organisation and political parties based on other than Islam should be abolished. The former political ruling system should be uprooted. All embassies should be closed down and all their staff should be deported. It is preferable to acquire copies of all documents and files found in embassies in order to help divulging the conspiracies of the West and the collaboration of the former system, and to help take the necessary precautionary steps in future. The Khaleefah and his executive team would replace the secular system, he will establish the following systems:
1. The Khaleefah will appoint the necessary ministers with the general power of attorney. These ministers will have the same mandatory duties as the Khaleefah, without specialising in one portfolio. They are in fact deputies of the Khaleefah with the mandate to advise in all matters.
2. The Khaleefah will appoint all the amirs of wilayas and all the governors and all other officials with special tasks.
3. The Khaleefah will appoint the supreme judge (attorney general) and the madhalim (head of the complaints tribunal), as well as the directors of various departments, the ambassadors the army commander, the kharaj (land tax) assessor, zakat collector and all other secretaries of public sectors.
4. The Khaleefah, in the capacity of Amir of Jihad will set up four departments and will appoint four secretaries to be in charge of these departments, they are the Foreign Department, War Department, the Department of Internal Security and the Department of Industry (see later).
5. The Khaleefah appoints the executive ministers in order to transmit all what is issued by the Khaleefah to the directors of various departments at home and abroad, and to report back to the Khaleefah all business undertaken by the directors.
6. It will be suggested that the Khaleefah establishes a council named ‘The Supreme Council of Da‘wa’. This council will have at its head the Khaleefah and will include the directors of foreign affairs, armed forces, internal security, industrial department and some of the Khaleefah personal advisers in political and military matters, in addition to the director of finance or treasury and the director of education and culture. The duties of the council will be to design plans and methods of spreading the Islamic message world-wide. The council will meet annually and whenever necessary to review its policies, this will help the Khaleefah plan the state’s policies and review them from time to time, whether in military matters or industrial, foreign policy or home affairs. The opinion of the council will not be binding on the Khaleefah.
7. As for the Shura Council or the council of the Ummah, it will be preferable to defer its establishment until the old political system is altered and until an Islamic political atmosphere is created, and until such time when the Ummah acquires an Islamic understanding and tendency (taste), so that only the ones who are faithful to Allah, His Messenger and the Ummah can be elected. The Khaleefah will also begin expanding the constitution to include solutions for all existing problems. He will assign the task of enacting the laws directly from the noble Qur’an and the Sunnah to a group of scholars, if possible, then he will table his laws to the supreme council of da‘wa for debate and revision before he adopts them. He will also put outlines and details on various penal codes, evidences, trade laws, rental laws and all transactions.
:: The Foreign Department ::
This department will replace the ministry of foreign affairs in the democratic system. Its function will be to deal with all affairs and relations between the Khilafah state and foreign countries. The Khaleefah will appoint a director-general for this department, who will be called the Secretary of the Foreign Department, or the Director of the Foreign Department. All the existing officials in the present ministry of Foreign affairs will be removed from their posts, for they represent a political system alien to Islam, and will be replaced by devoted dedicated, faithful and knowledgeable politicians. All documents and treaties signed by the former ministry will be studied in order to divulge all the treasons and traitors, they should be published as well so that the Ummah realise that the Khilafah State is faithful to its task and duty and thus support it, and so that contempt against all other Arab regimes increases, because such documents and files will show the true nature of their relationship with the colonial unbelievers.
::The War Department
This department will replace the ministry of defence. Its task will be to oversee all matters concerning the armed forces like the army, police academies, military offices and training in all warfare techniques and weaponry and military planning. Muslims in the past called it Deewan ul-Jund (soldiers office). The Khaleefah will appoint at the head of this department a director-general, or a president or a commander. The Khaleefah will also appoint the brigadiers of various regiments, they will be faithful and devoted, unlike the former ones who spent all their time guarding the unbelieving regime by protecting and defending it. The former brigadiers will be made useful for training and for sharing their experience provided they do not hold positions of responsibility.
The army will be reshuffled and a new system will be introduced. The army will be divided and assigned to various tasks. These divisions will be called the first army, the second army, the third army etc. The first army, for instance, will defend the border – morabit army. The second, third, and fourth armies would constitute the territorial and marine forces, the fifth, sixth and seventh armies will be the air force and the army responsible of the air defence systems and equipments. The eighth army will be in charge of military engineering, it will be spread among other army divisions and will remain under the command of the brigadier general of the eighth army. It will remain however administratively supervised by the department where it is stationed. The nineth army would be assigned to the protection of strategic sites like the Khaleefah’s residence, government offices, broadcasting stations, seaports and airports. New military academies and new training centres will be established and all physical and sports training of western style will be abandoned to be replace by military training in the use of arms and warfare techniques. The level of training will be upgraded and improved, to be offensive as well as defensive. Weapons should be made available which would suit the nation of Jihad, a nation aiming at making the banner of ‘There is no God but Allah, and Muhammad is the Messenger of Allah’ fly all over the world. The War Department will also train the reservists who include all the Muslim males that have reached the age of 15 and over. The armed forces will receive an Islamic and political education and culture beside the military training. The training and education will have to be intense and fast so that the state can properly defend its land and air space.
::The Department of Internal Security
Its duty is to supervise all security matters; it includes intelligence services, emergency services and military intelligence. The present security service will be scrapped, for its word involves spying against the Ummah and this is forbidden for Allah (SWT) says: “And do not spy on each other” [EMQ Surah al-Hujurat 49:12 ]
This department will be formed of three units independent of each other and headed by the director-general of the department.
The first Unit will collect information about the enemies, which is known as military intelligence. This unit will be forbidden from spying against any members of the army, for the words of Allah (SWT) “do not spy” is general in its meaning.
Evidence about the permissibility of spying against the enemy is represented in the Messenger of Allah’s (SAW) initiative when he sent Abdullah ibn Jahsh in an expedition to spy on Quraish in the heart of Makkah.
The second unit will monitor the activities of foreign residents of the Islamic State, and the same evidence applies here; spying against the enemies is allowed whether they were in our country or in theirs.
The third unit will be the police. Its duty is to keep law and order, prevent thefts, and be on patrol at night. The police will be divided into several squads. One of these squads will have an executive role, they will work with the government officials such as the collectors of various levies, with the judges, governors and heads of suburbs. It is forbidden to arrest any citizen for questioning except by the police, this is to prevent giving the same mandatory powers to several authorities as is the case in the Arab countries today, where the police, gendarmes, army, emergency services and others have all the powers to arrest and question ordinary citizens. This will not be allowed in the Khilafah state; only the police will have the power to do so and with an official warrant.
Another police squad will be in charge of traffic, road safety and civil defense. They will also supervise people travelling on public transport.
A police squad will be assigned to perform a night watch, it will be equipped with the latest equipments of cameras, mobile radios and vehicles to hunt down burglars.
There will be co-ordination between the overseas intelligence unit, the home intelligence unit and the police unit. It will be preferable if they had high and equal salaries to prevent any corruption and misconduct, and to discourage the individuals within the three units from competing with each other over salaries and to make them concentrate on their jobs. The various grades will be therefore linked to the duties and not the salaries. The two intelligence services will have to work with the utmost secrecy, they will not have special uniforms, they will be allowed to buy information and gather intelligence in countries at war with the state by any legal means. Information will not be obtained by using women, drugs, alcohol etc. However, it will be allowed to buy such information from people who happen to go to such places if necessary. New techniques and methods in acquiring information about the enemy military and political moves will have to be adopted.
::The Department of Industry
This department will undertake all matters related to industry, whether it were heavy industry like machine manufacturing engines and electronics or light industry or arms industry. The Khaleefah will appoint a director-general to be in charge of this department. It will replace the ministry of industry in the Capitalist system. The ministry has no say in the course which industry takes but it is left to the individuals to decide on what machines to import, like consumer goods machinery from abroad for biscuits and plastic goods manufacture. The various sections of the old ministry will all be abolished and a new team of experts will be brought in to lead the country to an industrial course where machine manufacturing and war industry will be the main priority. Devotion and competence will be the basis on which the team will be chosen, and the state will decide on the industrial policies and not the individuals, although individuals and companies will be allowed to operate.
It is necessary to concentrate from the very begining on the manufacturing of machines and industrial plants in order to manufacture military equipment and machines to extract mineral, as well as chemical and nuclear plants. The State should also open centres for space research because a country cannot become a superpower unless it had a space programme for security and scientific purposes. The state will never accept the fairy tale of gradual industrialisation. It is a colonial concept aiming at keeping our country underdeveloped and dependent.
To back the policy of concentrating on heavy industry, we can refer to the industrial revolution launched in Europe. The U.S. used to be a French, British and Spanish colony, but this was soon changed after the industrial revolution and she became the world leader. Russia also was ruled at the turn of the century by the Tsars. And when Lenin was told that tractors should be bought from Europe to improve agricultural methods in his country he replied: “We shall not be using tractors until we manufacture them in our country.” Russia now is considered the world leader in many areas like astronomy and building of submarines. These are all practical experiences which we too can benefit from in our unique bid to industrialise our country.
::The Department of Finance (Bait al-Maal)
The Khaleefah will appoint a director-general of finance with an appropriate headquarter known as Bait al-Maal. He will be in charge of financing the army and government officials, as well as compensating the people in authority who are kept away from their business, and the Islamic message campaigns abroad and the ambassadors. The department will collect funds necessary to launch machine manufacturing and arms technology programmes. It will at first rely on the funds available to the treasury of the former government and on the confiscated riba (interest) from banks and public companies. It will also rely on profits made by companies and institutions that cannot be privately owned like oil companies, cement and other mining companies, it will also rely on the confiscated funds of former rulers and of insurance companies, public properties or habous (unavailable properties and estates). Taxes will be imposed on the wealthy if necessary, these will be taken from Muslim citizens and not the dhimmis (Christians, Jews and other non-Muslims living in the Islamic State). A special unit will be set up to issue gold and silver coins and bank notes. Gold will be bought from the world markets with hard currency available in the country. The gold will be deposited in the state’s treasury and its equivalent value will be issued in notes and coins. Old bank notes and coins will not be devalued, but will be exchanged with the new notes which replace gold and silver reserves, so that the Khilafah state currency does not get minted and used for other purposes because it belongs to the Ummah and the State. And since the strength of the state depends on its economy, it will not be allowed for the treasury to be completely emptied like it was the case in the times of Imam Ali and other Righteous Khaleefahs. Money shall always be provided according to the treasury regular incomes.
A unit of this department will manage the awkaf assets, ranging from estates and buildings etc. Some existing units of the ministry of finance will be abolished such as pensions and social security and the huge number of employees will be reduced especially those working in the central bank.
Another unit will be set up which will represent the bank of the finanncial department, or the State’s bank. No other bank will be allowed to operate; the bank will lend money to people according to the shari‘ah rules. Its aim will be to encourage foreign trade and imports. The budget will be set up according to the shari‘ah rules.
The Department of Agriculture
The Khaleefah will appoint a director-general for this department which will replace the ministry of agriculture in the democratic system today. The work of this department will be to launch an agricultural revolution according to the available means, which will aim at improving elementary produce, industrial agriculture and exports. This will be by enhancing and improving farming techniques, using modern technology, and by expanding the farming lands in order to be ready in the face of possible economic embargo by the colonial powers. The department will survey the farming lands and allot the state’s lands to farmers. It will also confiscate the lands which are left barren by their owners for three consecutive years according to the shari‘ah. It will also assist farmers unable to buy fertilisers or seeds, by offering them grants, loans and technical advice. Some farming land should be allocated to industrial farming, like cotton, silk, linen, and hemp.
A special unit will be set up to deal with waters, this will involve working out a strategy to provide irrigation for farming, drinking water and energy generating. This unit will also aim at expanding the areas of irrigated land, and deal with potential problems emanating from dams and waterways and rivers. Another unit will deal with animal farming sites that aim at achieving self sufficiency in fish, lamb, beef, poultry and other animal produce.
The transforming of the present ministry will be first by changing its name to the Department of Agriculture, and by studying all information available to the former ministry. Advantage should be taken from past experiences, plans and surveys; agricultural experts’ suggestions and recommendations will be closely studied. Woodlands will be transformed into fruit trees like olives, pine trees, pistachio trees etc. A research centre will be set up according to funds available, and no machines will be imported for this purpose lest the efforts of the state deviate from concentrating on heavy industry. It is believed that what is actually available in terms of machines is sufficient for starting. It will be also suggested to the Department to coordinate with the Institute of Agriculture so that studies become more practical rather than academical.
::The Jurisdiction Department
The Khaleefah will abolish the ministry of justice with all its various units. Courts of appeal and court of cessation, county and magistrates will all be abolished. The Khaleefah will establish instead the Department of Jurisdiction with its three units:
- The Court of Madhalim (complaints),
- The Judges
- The Judges of Hisba (public order judges)
A president of this department will be appointed by the Khaleefah and will be known as the Supreme Judge (or attorney general/Judge of Judges). He will be in charge of appointing judges. This process should be speedy and should take effect immediately. A fiqh book would be adopted at the begining by which disputes between people will be settled like the book of Al Sorkhosi entitled Al-Mabsut which belongs to the Hanafi school of thought, or like the book of Ibn Qudama entitled Al-Mughni, which belongs to the Hanbali school, this will be until such time when a constitution is laid down for the judges to be used as a guide-line in settling disputes. The present judges will be laid off, so would the lawyers, for they rule by the laws that do not have Islam as origin. No justice or piety are to be found in those laws, and besides they do not possess the fiqh with which they have to rule between the people.
Since the judges verdict in Islam is not open for criticism or review, therefore, appeal courts, courts of cessation and high courts will all be abolished. Positions will be allocated with immediate effect and special intensified courses will be held for those who show the aptitude for such position. The following initiatives will be taken in consideration:
A. Judges will have to be posted at every village and suburb so that people will not have to travel to settle their disputes.
B. Disputes will have to be settled quickly so that people’s affairs are not stalled. Cases will have to be settled in over sessions
except in special circumstances on which the divulging of truth may depend.
C. The media have to report only from the courts proceedings. They are not allowed to express any particular position towards any case presented to the court.
D. Appointing as many judges of hisba as possible and spreading them all over the Muslim household, for people in present times have got used to a life of unbelief, sinfulness, corruption and cheating. They have become used to violating the state’s laws, because they are convinced that the state was sucking their blood and rule them by kufr laws. Once people mature and straighten up, the judges of hisba will be reduced, for by then people will base their actions according to the Islamic laws by themselves.
:: The Department of Education and Culture
The Khaleefah will appoint a director-general for this department which will replace the ministry of education and the arts ministry in the democratic system. The director will immediately set out to prepare new curicula for the compulsory education and for the universities. Teaching will not commence until such curicula are introduced. Meanwhile, all students will undergo military training in order to form an army of reservists. The department will launch a cultural revolution engulfing the whole Ummah, and all the facilities of advertising will be put at its disposition by the Department of Information.
An Islamic culture will be adopted from various books of fiqh and from books of Islamic political parties that worked towards establishing the Khilafah and have a political programme and a vision of how the system should operate. All books will be published and distributed among the Ummah. The culture will be taught in the mosques and by holding conferences debates, speeches, or simply by individual reading, in addition to all types of media such as magazines, newspapers, radio and television. A special course of action will be adopted in order to develop the distinct Islamic personality.
The department will pay a great deal of effort and attention to orientated education i.e. it will work towards educating future graduates whom the country will need most, such as doctors, civil engineers, industrialists, electricians, computer engineers, explosive experts. The orientation policy will also include astronomy, physics, and chemistry etc. The department will phase out subjects that are of no essential value to the Ummah such as modern languages, painting, sports, law, banking, and hotel and catering etc. Other specialised studies that the Ummah does not need such as philosophy, psychology, and sociology will all be abolished. Instead the department will devote efforts at opening public laboratories and libraries in every school, college and high street. All existing schools and universities will remain open and they will be increased by turning the present buildings which serve little purpose and which will be confiscated from the present governments. The education authority at present will be diminished and the huge army of employees will be greatly reduced. The same mandatory powers given to general department will be given to regional centres, this will be in accordance with the policy of decentralised administration.
The department will appoint the head teachers who in turn will be left with the task of contracting teachers. The curicula will be designed with the aim of reducing the school terms and cycles. The department will take charge of the mosques, and the ministry of awqaf will be abolished. The mosques will take up the teaching of basics of fiqh, usool, tafseer, ahadith, sira and other shari‘ah branches.
Only the curicula approved by the state will be allowed to be adopted in state and public schools. Special prizes will be given for every publication and invention. The state will buy and publish whatever it deems beneficial. The department will coordinate with the department of industry especially in industrial sciences like civil engineering, electrical engineering etc. The Department of Industry will be responsible for all physical sciences. The faculties of medicine and pharmaceutical research will work closely with the department of health.
:: The Department of Information
A director-general will be appointed by the Khaleefah to run this department. Television, radio, media, and video companies will be merged, and publishing houses and the board of censorship will be under the departments control. All films, videotapes and cassettes considered to be corrupt and immoral will be confiscated, so will all pornographic material. Books, magazines and newspapers that spread Communist and Capitalist concepts will all be confiscated, so would any literature to do with rotten concepts like secularism, democracy and socialism.
All media publications will be devoted to the da‘wa, and to developing the Islamic personality and society thriving with Islam.
The department will follow a general policy based on the promotion and the teaching of the Islamic Aqeeda to everyone, listeners, viewers and readers, home and abroad. The department will play an active role in launching a campaign towards all neighbouring Muslim countries to prepare them for the reunification, and against all other existing ways of life and social trends, in order to demonstrate their rottenness and highlight the greatness of the Islamic concepts. Therefore, a close coordination is needed between this department and the Foreign Department and it will also coordinate with the Department of Education and Culture in order to promote and launch the cultural revolution at the early days of the Khilafah State.
::The Health Department
The Khaleefah will appoint a director in charge of this department, it will replace the ministry of health. All units that serve little purpose will be abolished. The department will devote its efforts to treating the people and inventing medicine. It will encourage scientists to carry out research to find cures for various diseases. The department will spare all doctors the administrative work and will aim at making all medical equipment available to them. Following the policy of orientation, sufficient number of doctors will be posted all over the country. Their salaries will be substantially increased in order not to let them resort to private medical profesion like is the case nowadays. Doctors nowadays do not even show enthusiasm towards their profession because of the overload they have to deal with and the huge number of patients each doctor has to treat. All this will be sorted out in the Khilafah State.
Doctors will be posted in all villages and suburbs in order to relieve pressure off cities and towns and to provide villagers with easy access to medical services. All necessary equipment will be provided to doctors in villages and cities equally. Medical laboratories and X-ray equipment will be made available in all suburbs. The department will supervise doctors’ work until mismanagement and malpractices are eradicated, and to make sure that patients get proper treatment. Government hospitals will be increased, so will the number of resident doctors. Medical shelters will also be built to treat the injured and war casualties in times of Jihad. The Islamic culture will be implanted among the medical staff in order to revive their dedication. Humanitarian concepts will also be focused among doctors. The department will encourage doctors and researchers by offering prizes and bonuses. It will also coordinate with the faculties of medicine and pharmacy in order to increase practical experience among future graduates, so that their studies become more realistic and practical rather than merely academical. A prevention policy will be pursued by the department in order to protect people against fatal diseases by promoting awareness among them.
This department will also be in charge of social security, which will include looking after the elderly, needy and handicapped.
:: Department of Citizenship and Passports
The Khaleefah will appoint a director-general for this department. All existing departments and registry offices will be merged. The director will preferably have the administrative experience. All employees with honorary titles and positions will be
removed and corruption and bureaucracy will be abolished. The duty of this department will be restricted to issuing citizenship certificates, identity cards and passports, such documents will be printed in the country. Citizenship certificates will be permanent. Passports will only be issued for people travelling abroad. Issuing a passport should not take longer than the time it takes to write the relevant particulars. Offices will be opened at airports and border posts to facilitate procedures. Passports will be issued promptly to those holding citizenship certificates. Identity cards will be issued permanently unless widespread fraud takes place – this rarely happens in the Khilafah State.
The department will be in charge of surveys and census. A special unit will be in charge of looking after non-Muslim affairs.
:: Department of Local Authorities
The Khaleefah will appoint a director-general for this department which will replace the ministry in charge of local authorities or town halls. The town halls will be given the same mandatory powers as the central administration. The town halls will carry out similar duties to those existing today, however corruption will be abolished. The department will coordinate with departments of telecommunications and transport, energy and agriculture in order to provide town halls with vital services such as telephone lines, water mains, sewerage, electric cables and road surfacing. Road surfacing will be according to international standards.
The department will be in charge of surveying buildings, taking into consideration adequate separation between neighbours and from the streets. It will be compulsory for every building to have a shelter, to protect civilians at times of Jihad, and a car park. Free public parking should also be available.
The department will be in charge of providing heating and electricity, roads streets and alleys will all be lit, this will be achieved in coordination with the Department of Energy. The department will be in charge of the burial of people who have no relatives, and will be in charge of cemeteries and their maintenance.
The department will be in charge of keeping the streets and public places tidy at all times, of collecting refuse from residential areas and factories. Public parks will be open and fruit trees will be planted, together with flowers and plants, in parks and on street borders; this will take place with coordination with the department of agriculture.
Town halls will no longer be in charge of health and safety matters in restaurants and factories, or in other commercial outlets, this will be assigned to the department of health. The town halls will no longer be in charge of control of market places and illegal dealings on parking offences etc. This will be left to the judge of hisba, for he will be in charge of punishing those who breach the law. The town halls are public service institutions and not a judiciary institution.
The Department of Customs and Trade
The Khaleefah will appoint a director-general for customs and foreign trade, it will replace the present customs and mukus (tax department). Control will be at border check points. The department will ban export of strategic material vital to the Ummah. It will however not ban any merchandise owned by a citizen of the Islamic State.
The department will work independently and it will aim at generating hard currency for use in foreign trade. Exports to countries with no hard currency will be discouraged. Trade balance will not be taken into consideration, the main aim will be to put as much hard currency as possible into the treasury coffers, and not to export any strategic goods and equipments. The department will deal with foreign traders according to their citizenships and not according to the origin of the goods.
If for instance a citizen of the Khilafah State bought goods from a Canadian trader, the goods will be allowed to enter the country even if they were made in the U.S. or the U.K., for the goods belong to the Canadian trader, and Canada for instance is not in a state of potential war with Muslims according to shari‘ah law.
The department will coordinate with the department of finance, for the revenues of mukus (tax/levy) and ushr belong to the State treasury. All restrictions and embargoes on foreign trade will be abolished, trade relations will be conducted according to treaties and contracts the department of foreign affairs will sign with the other countries. Foreign traders will be subjected to the same taxes and levies imposed on the citizens of the Khilafah State. This will be subject to the agreements signed between the foreign affairs department and other countries.
The department will therefore coordinate with both the foreign department and the department of finance.
::The Department of Post and Transport
The Khaleefah will appoint a director-general for this department. He should be very experienced and devoted. This department will replace the ministry of transport and communications. Its duties will remain as they are. Corruption and rotten practices will be abolished, like the mixing between men and women. Complicated routines will be abolished. The department will coordinate with the department of local authorities to provide an efficient service. Lines installations and connections fees will be abolished and so will all fiscal stamps.
::The Department of Energy
The Khaleefah will appoint a director for this department which will ensure providing the necessary energy to the whole country ranging from coal, oil, electricity etc.
The department will be in charge of connecting electricity to every household and road and factory. Gas will also be connected wherever possible. Cables will preferably be underground, for the Muslim household is a household of Jihad, so contingency measures shall always be considered.
A special policy will be undertaken by the Khaleefah when pricing energy services. Any surplus will be given back to individuals in the form of subsidies, and the rest will be put in the state’s treasury.
Energy is like water, safety and education. They are essential needs which should be provided by the state to every individual. The department will concentrate on generating energy from its various sources, waterways, wind, steam, sun and others to supply factories and encourage industry.
Finally, these were the outlines of the ruling systems’ framework and of the state’s various departments in the Islamic State. There are undoubtedly similarities between these departments and their opposites in the Capitalist system. However, the main difference is that the Islamic State looks after every single individual of the Ummah if he cannot look after himself, whereas the state in the Capitalist system makes the necessities available within society without necessarily enabling or helping the individual to have access to such necessities. That is why there are many deprived and needy people.
Other ministries and institutions will be abolished such as the ministry of tourism, the ministry of sports, arts, etc. These activities will be practiced in schools and colleges in accordance with the needs of the Ummah. No such ministries need to be established and no such clubs need to be founded. Besides, sport has become a colonial ploy to divert people’s attention from the mischiefs and rottenness of the Capitalist and Socialist systems, and to divert the sons of the Ummah from their doctrine, political and military matters. Sport, without the purpose of training for Jihad, is time wasting and damaging to youngsters moral, especially womens’ sports. However, individuals will not be prevented from practising any activity or hobbies in the area of mubah (permissible) . All beauty contests and modelling agencies, art galleries, musical halls and dance halls or any activity prohibited by shari‘ah will be abolished. Even the mubah activities which lead to corrupt morals will be abolished. The judges of hisba will be in charge of these matters. They pass judgement on the spot and without court hearings. The executive police will carry out punishment on the spot as well according to the judges of hisba sentencing.
Muslim youths should realise that sport and training has a nobler objective in Islam. It is Jihad in the way of Allah and the protection of Muslim land. Even tourism has a nobler objective, it is also Jihad in the way of Allah. Here follows the evidence from our Messenger Muhammad (SAW).
A man came to the Messenger of Allah (SAW) and asked him: “Would you allow me to go sightseeing O Messenger of Allah? He (SAW) replied: ‘The tourism for my Ummah is Jihad in the way of Allah’ .” The Messenger of Allah (SAW) said: “Teach your children shooting, swimming and horse riding.” Muslim reported on the authority of Okba ibn Amer that the Messenger of Allah (SAW) said: “He is not of us he who learns shooting then neglects it.”
Finally, we leave you here with a tentative view of the outlines of the practical steps which help changing the present framework and departments and institutions. We ask Allah (SWT) to make this work an encouraging step to all those working to establish the Khilafah. The intention will always be to please Allah (SWT).
Tooba for the Mujahideen (al-Ghurabaa) March 29, 2009
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Alhumdoolillaah, as-salaatu was-salaam ‘ala Rasoolullaah.
Imaam Muslim recorded in his Saheeh under Book of Imaan, that Abu Huraira (ra) related Rasoolullaah sallaahu alaihi wa salam said (translation):
“Islaam began as something strange, and it will become strange again just like it was at the beginning, so blessed are the strangers.”
And he also reports it from bin ‘Umar (ra):
“Indeed Islaam began as something strange and it will become strange again just as it started, and it would recede between the two mosques just as the serpent crawls back into its hole.”
This is a well-known hadeeth which reaches the status of mutawatir, reported by around twenty Sahaaba (ra) with different wordings.
Imaam Tirmidhi collected the following wording from ‘Amr bin ‘Awf of Rasoolullaah sallaahu alaihi wa salam (translation):
“The deen will shrink back to the Hijaz like the snake shrinks back into its hole. It will cling to the Hijaz like the mountain goat clings to the mountaintop. The deen began as something strange, and it will become strange again just like it was at the beginning, so blessed are the strangers who restore what the people corrupt of my Sunnah.” And he graded it Hasan Saheeh.
And in Musnad Ahmed and bin Hiban’s collection, it was reported (translation):
“Islaam began as something strange and it will revert to how it began as something strange. So Tooba to the strangers” The people asked, “Who are they, Ya Rasoolullaah?” He answered, “Those who are pious and righteous when the people have become evil.”
In Imaam bin al-Mubarak’s ‘Kitab uz-Zuhd’ #775 the hadeeth ends with:
“They are righteous people among many evil people, who disobey them more than they obey them.”
Imaam at-Tabari in his famous tafsir reports that Rasoolullaah sallaahu alaihi wa salam explained “Tooba” as a tree in Jannah. The time it takes to travel it is 100 years and the clothing of the people of Jannah is taken from its lamina.
All of the above narrations are authentic by their own right or due to supporting chains.
Who exactly are these people?
Rasoolullaah sallaahu alaihi wa salam had mentioned that there will always be a group from his Umma fighting upon the truth. This was reported by many Sahaaba (ra), rising the hadeeth to the level of mutawatir. Some narrations are as follows (translation),
In Saheeh Muslim, under the Book of Government:
From Thauban (ra):
“A group of people from my Umma will always remain triumphant on the right path and continue to be triumphant (against their opponents). He who deserts them shall not be able to do them any harm. They will remain in this position until Allaah’s. Command is executed (Qayama).”
From Mughira (ra):
“A group of people from my Umma will continue to be triumphant over the people until the Command of Allaah overtakes them while they are still triumphant.”
From Jaabir bin Sumara (ra):
“This religion will continue to exist, and a group of people from the Muslims will continue to fight for its protection until the Hour is established”
From Jaabir bin ‘Abdullaah (ra):
“A group of people from my Umma will continue to fight in defense of truth and remain triumphant until the Day of Judgment…”
From Umair bin Umm Hani (ra):
“A group of people from my Umma will continue to obey Allaah’s Command, and those who desert or oppose them shall not be able to do them any harm. They will be dominating the people until Allaah’s Command is executed.”
And similar reports clearly show that this group of Strangers is, without a doubt, the Mujahideen. And to make things even clearer, Rasoolullaah sallaahu alaihi wa salam specifies to whom “Tooba” is for. The hadeeth is recorded in Saheeh Bukhaari and Sunan bin Maja, from Abu Huraira (ra), in which Rasoolullaah sallaahu alaihi wa salam mentions the destruction and humiliation for the worshipper of the dinar, dirham, khameesa and khamila. Than Rasoolullaah sallaahu alaihi wa salam mentions (translation):
“…Tooba is for the worshipper, taking the reins of his horse in the cause of Allaah; his hair flying, his feet dusty. If he is assigned the watch, then he remains on watch. If he is assigned the rear guard, he guards the rear. Yet if he asks permission, he is not permitted, and if he intercedes, his intercession is not granted.”
Hence, Tooba for the Mujahideen.
Identifying Government Scholars and Clarifying Their Purpose and Ruling March 11, 2009
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Government scholars are the body established by the rulers containing the top scholars of the country, made and sponsored by him, to justify the following:
1. His authority over the country and its people, even though he legislates against what Allaah has revealed, which is a clear kufr, under the Islamic Shari’ah. This nullifies his position as a leader of Muslims.
2. Cloaking him with qualities and titles, which deceive the Muslims and hinder them from fulfilling their obligations to Allaah to keep the Sharia intact.
3. Calling those who challenge his authority after he commits such crimes as khawaarij and disobedient to the amir of the Muslims, i.e. him.
4. Then they approve the killing and torture of those righteous Muslims who demand adherence to Allaah’s Law, whom they deceitfully defined as Khawaarij.
5. Although they might match Islamic Law most of the time, in the particulars, their main function is to screen the leader from being harmed, challenged or ultimately removed.
Ruling Regarding These Types of Individuals
These government scholars are the greatest harm to Islaam and Muslims. This is with the stipulation that any such body of scholars in any country shouldn’t be judged for the label they carry, rather for their actions, i.e. their stance for Islaam and Muslims. Let us refer to what Allaah and His Rasool have said about them…
Collected by Imaam Ahmad in his Musnad and also reported in Saheeh at-Targheeb wat-Tarheeb hadeeth #2241, that Abu Hurayrah narrated Rasoolullaah sallallaahu alayhi wasalam said, “Whoever approaches the ruler’s gates becomes afflicted. Whenever a slave draws closer to the ruler, he only gains distance from Allaah.”
Collected by Ahmad, al-Bazzaar, and Ibn Hibbaan, also recorded in Saheeh at-Targheeb wat-Tarheeb, hadeeth #2243 stating Jaabir Ibn ‘Abdullaah narrated that Rasoolullaah sallallaahu alayhi wasalam said to Ka’b Ibn ‘Ujrah, “O Ka’b Ibn ‘Ujrah, I seek Allaah’s protection for you from the leadership of fools. There shall be rulers, whoever enters upon them, then aids them in their oppression and validates their lies, then he is not from me nor I from him, and he shall not be admitted to the Hawd. Whoever does not enter upon them, and does not aid them in their oppression, nor validates their lies, then he is from me and I from him, and he shall be admitted to the Hawd.”
Recorded in Musnad Ahmad hadeeth # 20335 that Abu Dhar said, “I was in the presence of the Prophet one day and I heard him saying, ‘There is something more I fear for my Ummah than the Dajjaal.’ It was then that I became afraid, so I said, ‘O Rasoolullaah! Which thing is it that you fear for your Ummah more than the Dajjaal?’ He [the Prophet] said, ‘Misguided and astray scholars.’
It is related by Shidaad ibn Aws that the Prophet sAllaahu alayhi wasalam said, “Truly, I do not fear anything for my Ummah except astray scholars. Thus when the sword is raised against my Ummah, it will not be lifted until the Day of Judgment.” [Musnad of Ahmad, ahadeeth # 16493, 21360, 31359, 20334 and ad-Daarimi, ahadeeth # 211 and 216 and all of these collections are classed as authentic.]
Imaam Abu Abdullaah al-Qurtubi stated in ‘Jaami’ ul Ahkaam ul Fiqhiyyah’ Vol. 2, Pg. 227: “The ‘Ulama have said, ‘One who is an Imaam for an oppressive ruler, prayer is not to be made behind him unless he reveals his excuse or reason why (he is an Imaam for the oppressive ruler) or he repents from it.”
Imaam ibn Taymiya stated in ‘Majmua’ al-Fataawa‘ Vol. 20, Pg 200:
“The person who is obeyed in disobedience of Allaah or the person who is obeyed in following other than the guidance of the religion of truth; in either case, if what he orders mankind is in opposition to Allaah’s orders, then he is a Taghoot. For this reason, we call the people who rule by other than what Allaah revealed, a ‘Taghoot’.”
And he (ibn Taymiya) said in Majmu’a Fataawa vol 35. Page 373:
“Whenever the ‘aalim follows the hukm of the ruler, and leaves off his knowledge, in contradiction to the book of Allaah and the Sunnah of His Messenger, he is a kaafir (an unbeliever) and a murtadd (an apostate), who deserves to be punished in this life and the hereafter. This rule can also be applied with regard to the group of scholars who jumped and joined the Mongols due to fear of them and that they wanted to take benefit from them. These scholars made the excuse that some of the Mongols were speaking the Shahaada and that they were Muslims. Allaah has said,
‘Alif Laam Mim Saad. A Book sent down to you, so do not have any worry in your breast from it, so that you may warn and be a reminder to the believers. Follow what has been sent down to you from your Lord and do not follow protectors and helpers besides Him. Little is it that you remember!’ [Surat al-A'raaf, ayaat 1-3]
“And even if this ‘aalim is captured, put behind bars and tortured to leave what Allaah has taught him from His Book, he should be patient with that. If he leaves all that and follows the ruler, then he is one of the people that are supposed to be doomed by Allaah Ta’ala. He should be patient even if he is harmed in the cause of Allaah Ta’ala. This is the Sunnah that Allaah Ta’ala has wanted and accepted from the Prophets and from the people who follow the Prophets. Allaah says,
‘Alif Laam Mim. Do people think that they will be left alone because they say, ‘We believe,’ and will not be tested? And We indeed tested those who were before them. Allaah will certainly make it known those who are true and will certainly make it known those who are liars. And He will make it known who the liars are.’ [Surat al-'Ankabut, ayaat 1-3]
COMMENT: Replace the Mongols and the scholars of the past with our current regimes and scholars that rule over Muslim lands (Saudi Arabia, Pakistan, Egypt, Syria, Algeria etc.). Particularly the blind Muftis (both literal and figurative) that rule(d) Arabian Peninsula.
A Message to the Muslim Ulama October 20, 2008
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A Message to the Muslim Ulama
The Messenger of Allaah, may the peace and blessing of Allaah be upon him said: “A time comes when the people’s hearts are the hearts of the non-Arab. The sustenance they get from Allaah they put in the animal. They consider the alms a fine and Jihaad damage.”
Pray to Allaah that you are not from them, O Ulama of the nation. The nation is expecting you to be in the first ranks with the Mujahidin and not in the first ranks with the apostate rulers. The nation is expecting you to say the truth and not be afraid of anyone and not to distort the texts and deceive the people in the name of the call. They will not be pleased with you no matter what you do and they will use you until they finish with the mujahidin (and they will not do this, Allaah willing) and your reward will be like that of Sinnimar as history tells us.
Salman al-Awdah said (after prison) on the channel of humiliation (Al-Majd): “It is impermissible to kill the prisoner, even if he is taken prisoner in the battle. Only generosity or ransom is for him — and recital of the Qu’raanic verse: “Therefore, when ye met the unbelievers (in fight), smite at their necks; at length, when ye have thoroughly subdued them, bind a bond firmly (on them) thereafter (is the time for) either generosity or ransom”.
How dare Salman say this? Does he not know that the Messenger killed some of the Badr prisoners and killed all the Bani Qurayzah men? Or did not Salman read the Al-Anfal Sura: “It is not fitting for a Prophet that he should have prisoners of war until he hath thoroughly subdued the land. Ye look for the temporal goods of this world; but Allaah looketh to the Hereafter: And Allaah is Exalted in might, Wise”.
This verse was revealed because the Messenger chose to be generous and ransom some prisoners. And there are many examples of this. We call on those who claim to be Ulama to repent to Allaah, to say only the truth, or else remain silent.
Nayef who imprisoned you once will not hesitate to do it again.
This is a message to you from Shaykh Ibn al-Jawzi, may Allaah have mercy on his soul: “O people, the war has broken out, the call for Jihaad has been made, and the doors of heaven have opened. If you are not among the war knights, then open the way for the women to fight it, go and take the censer and kohl, o women in turbans and beards!!”
The Messenger and the ancestor Ulama had warned against entering the Sultans’ doors (for the sultans then were characterized by devotion and obedience to Allaah alone, unlike today’s apostate sultans).
Abu Hurayrah, May Allaah be pleased with him, said: The Messenger of Allaah, may the peace and blessing of Allaah be upon him, said: “He who appears unfriendly [words indistinct] and came to the sultans’ door was corrupted. The more a slave gets closer to a sultan the further he is from Allaah.” (Musnad Ahmad, authenticated by Shaykh Ahmad Shakir).
Ibn al-Abbass, may God accept his and his father’s good deeds, narrated that the Prophet, peace be upon him, said: “He who lives in the desert acquires a rough nature. The heart of that who becomes preoccupied with hunting animals becomes inattentive to his religious duties. That who seeks the company of kings goes astray. The nearer a person is to a king the farther he is from God.” The Hadeeth was narrated in Ahmad’s Musnad. Shaykh Ahmad Shakir said that this Hadeeth is classified as Saheeh[list of narrators of the Hadeeth are trustworthy].
Abi-al-A’war al-Salami, may God accept his good deeds, narrated that the Prophet, peace be upon him, said: “Beware of seeking the company of kings. Seeking the company of kings is a treacherous path that brings about humiliation to the seeker.” This Hadeeth is Saheeh. It is narrated by Al-Daylami and Ibn-Asakir.
Imam Ibn-Rajab, may God have mercy upon his soul, says: “A lot of the early Ulama [religious scholars] warned those engaged in enjoining good and forbidding evil against frequenting the courts of kings.
Also among those who warned against this are Umar Bin-Abd-al-Aziz, Ibn-al-Mubarak, Al-Thawri, and other imams. Ibn-al-Mubarak said: Those engaged in enjoining good and forbidding evil are not those who frequent the courts of kings to do so, but rather those who shun them.
The reason behind this is that it is feared that those who frequent the courts of kings may go astray, because the human soul might make things seem to a person, if he is away from them, that he is urging them [to do good deeds] and warning them [against doing impermissible deeds] and that he is being strict with them. But, if he gets close to them, his soul might like them, because the human soul likes the highness of kings; and this is inherent in the human soul. That is why he might not speak out if they do wrong deeds and might seek to be courteous with them. He might come to like them, especially if they are kind and generous with him, and if he accepts their kindness and generosity. [From the book Jami Bayan al-Ilm wa Fadlih]
Huzayfah, may God accept his good deeds, says: Beware of situations where your hearts might be led astray. Huzayfah was asked: Which are the situations where one’s heart might be led astray? He answered: The courts of your rulers. A person enters the court of the ruler and describes the lies he says as being the truth and gives him merits for something that he does not possess. [From the book Sifat al-Safwah 1/61]
Sufyan al-Thawri says in a letter to Abbad Bin-Abbad: Beware of princes. Do not get close to them or mix with them on any occasion. Do not be deceived by calls upon you to mediate and turn away injustice from a wronged person; for that is indeed the deception of Iblees [Satan] which has been taken by the reciters of evil as a means to progress. This is taken from Siyar A’lam al-Nubala [a book by Hadeeth by scholar Al-Dhahabi].
And he also says: Whoever prepares an inkpot or sharpens a pen for them, then he has taken part with them in every blood spilt in the east and west.
Addressing Ata al-Khurasani, Wahb Bin-Munabbah says: The scholars before you made do with their knowledge and did away with the others’ worldly joys.
They did not to pay attention to the people of the dunya [mundane world] nor to what was in their hands; the people of the dunya used to offer them their worldly possessions desiring their knowledge; today the people of knowledge have come to offer their knowledge to the people of dunya, desiring their dunya, and the people of the dunya have come to renounce their knowledge when they saw the evil sources from where it was coming.
So beware, O Ata, of the doors of the rulers, for there within their courts is fitna [sedition] which is as huge as the place where a camel kneels down. Get nothing from their dunya except in exchange for something they get from your scholarly knowledge. This is taken from the book Al-Bidayah wa al-Nihayah.
Abu-Hazim, one of the foremost tabi’in [people who saw the companions of Prophet Muhammad, but not the Prophet], also says that the scholars used to flee from the ruler whilst he sought after them, and today they come to the doors of ruler, whilst the ruler flees from them. From the aforesaid reference book.
The sultan that they warned each other against getting close to complied with Allaah’s shari’ah, applied it, and ruled the people’s life with it. What if they saw the rulers of our age, who have ruled the countries tyrannically, spread too much corruption in them, replaced the religion of Allaah with the rubbish of their immature minds and the dirt of their trivial ideas, and brought the western and Roman usurers to rule the Muslims with them in this age!
What if the ancestor Ulama saw our Ulama, others than those on whom Allaah has mercy, as they trust these idols, praise their work, and sanction their killing of the monotheist Muslims and violation of their honor by issuing one fatwa after the other to consolidate their thrones and protect their rule and by calling anyone opposing them a wrongdoer or a renegade. Some went as far as to call the half-Christian [nusayri] ruler of Syria the believer president. No wonder, for he prays at the two ids and on the Prophet’s birthday. They even [words indistinct] their religion when they turned a blind eye to the idols who have changed Allaah’s shari’ah and who are not ruling the people with what Allaah has revealed.
What if the ancestor Ulama saw this group that has sold its religion for a transient temporal offer and which sanctions what [the rulers] are doing and their killing of every sincere Muslim. Sayyid Qutb, Khalid al-Islaambuli, and his heroic comrades were not killed that long ago.
How beautiful are the words of Ibn-al-Qaym, may Allaah have mercy on his soul when he says: The bad Ulama sat at the door of heaven, calling on the people to enter it with their words but to enter hell with their actions. Whenever one of them told the people go on, their actions said do not listen to them, for had they really been sincere they would be the first to respond. In the picture, they are guides but are in fact highwaymen.
May Allaah have mercy on Abu-Hazim when he said: Had our Ulama upheld their learning, the amirs would still be fearing them. Is there any response!!
O ye who is making learning a hawk with which to catch the sultan’s money, You [word indistinct] the world and its pleasures with an adornment that did away with religion, You became mad after being the medicine for the mad ones, Where are your tales about leaving the sultans’ doors? Where are your tales of the past, of Ibn-Awf and Ibn-Sirin, If you say you were forced, this is not true, the donkey of learning slipped in the mud.
A message to Shaykh Usama Bin Ladin and those with him:
[Words indistinct] or resign and along the course we are continuing, determined to fight, and wishing [to meet] our Allaah. It is perseverance until death, Allaah willing.
To our martyrs:
Among the believers are men who have been true to their covenant with Allaah; of them some have completed their vow (to the extreme), and some (still) wait: But they have never changed (their determination) in the least.
[Koranic verse]
[Words indistinct] paradise to you, Allaah willing. Your chaste bodies pave for us the road of Jihaad and from your noble blood will come the fragrance of pride and success. With your words we remember the Hereafter and they soften our [word indistinct] catastrophes.
May Allaah have mercy on you and accept you with the martyrs and the righteous ones.
Our dead are in paradise and their dead are in hell.
To our prisoners:
We have not and will not forget you and we will not rest until we get you out of imprisonment, Allaah willing, leaders and soldiers without exception. The enemy will pay a heavy price until you return to us proud and noble.
Every Muslim has to work for your release and the best way for doing so is to kidnap the largest number of the enemy everywhere. This is the only way that the enemy understands.
Al-Izz Bin-Abd-al-Salam, may Allaah have mercy on his soul, said: “Saving Muslim prisoners from the infidels’ hands is one of the best virtues.” Some Ulama said: “If one Muslim is captured, it is our duty to fight them until we rescue him from their hands.” So think of the many Muslims, including women and children, they have captured, as the infidels themselves admit.
[Word indistinct]
The mujahidin are khawarij [oldest religious sect in Islaam] who kill the innocent and kill Muslims. The mujahidin are repudiating society [words indistinct] not Jihaad and so on to the end of these lies.
It is ironic that the channel of humiliation (Al-Majd), Nayif’s channel, calls the mujahidin the repudiation and bombing group. [Words indistinct] to say. The polytheists called the best of mankind, our Master Muhammad, may the peace and blessings of Allaah be upon him, all names. They said he was mad, a liar, a magician, etc.
The infidels called the prophets and believers all names. And whenever they saw them, they would say, “Behold! These are people truly astray!” They said: Drive out the followers of Lut from your city: These are indeed men who want to be clean and pure. These (Israelites) are but a small band. [Koranic verses]
In fact, we do not want to repeat the words too much. The shari’ah committee replied repeatedly to these suspicions and are on the Internet in various forms, as research, studies, books, and articles based on the Koran and the Sunna without misinterpretation or omission, as the sultans’ Ulama do.
We say briefly:
We do not accuse Muslims or Muslim societies of unbelief. It is for their sake that we came out to defend them and want them to have security and peace, but not at the expense of disobeying Allaah. We were ordered to fight Jihaad and make Allaah’s word above all so as to get the infidel out of our land, release our prisoners, and rule with what He has revealed. We follow the Sunna and nation course, the course of the Companions whom the Prophet, may the peace and blessings of Allaah be upon him, died pleased with, the course of the first three centuries. No one can say no to Jihaad today, for as the Prophet, may the peace and blessings of Allaah be upon him, said: Jihaad continues until the Day of Judgment. Let the people know that there are two kinds of Jihaad. One is the quest Jihaad [Jihaad talab] — there are conditions for it and it is the one about whom the sultans’ Ulama and the sons of the submissive Islaamic movements talk. The other Jihaad is the thrust Jihaad [Jihaad al-daf], which has no condition apart from faith. One who becomes a Muslim now and fights an enemy before performing one prayer enters paradise, by the Grace of Allaah, as reported in the Hadeeth.
O Muslims, beware the enemy’s lies as he tries to depict the mujahidin as criminals who understand nothing of Allaah’s religion.
The two imams Ahmad and Ibn-Mubarak, may Allaah have mercy on their souls, said: “If the people disagree over something, look at what the people [words indistinct] as right is with them because Allaah says: And those who strive in Our (cause), We will certainly guide them to Our Paths.”
What do we want from the Crusaders:
These operations will not cease until Bush, his gangs, his Arab, non-Arab, and Jewish lackeys review their policies toward Islaam and Muslims, which are summed up as follows:
To release our prisoners in US prisons, especially the Guantanamo prisoners, the mujahid Shaykh Umar Abd-al-Rahman, and those in the prisons of America’s Arab, non-Arab, and Jewish lackeys.
To cease their war on Islaam and Muslims all over the world in the name of fighting terrorism.
To cleanse all Muslim lands from the desecration by the Jews, American, and Hindus, including Jerusalem and Kashmir.
That the United States and its allies do not interfere in the Muslims’ affairs politically, economically, socially, and culturally and do not prevent the establishment of the state of Islaam.
That the Crusader West does not intervene between the Muslims and their apostate rulers.
Our strategy with the enemy is:
Allaah the Exalted and Sublime says: “O ye who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allaah; that ye may prosper.”
The enemy can be patient but cannot persevere. We, with our faith, creed, and love for meeting Allaah, can persevere until the enemy collapses, even if this takes decades or centuries. We are tasked to fight them until victory of martyrdom.
An excuse and a warning:
To the European people. You have only few days left to accept the peace [sulh], otherwise you have only yourselves to blame.
To the Muslims living in the West, anyone among you who can immigrate to the lands of Muslims let him do so. Anyone who cannot do so, let him be on his guard by living in the Muslims’ areas, have enough food for himself and his family for one month, have the means to defend himself and his family, leave in the house enough money for one month or more, and pray more and seek the help of Allaah.
To the dialogue of cultures people: This is your day. Only a few days remain from Shaykh Usama’s promise. The race is now between you, time, and the European countries that have refused to stop their attacks on Muslims. Do not blame us for what is going to happen. We apologize to you beforehand if you are to be among the dead.
Short messages:
To the Arab and non-Arab agents of Bush: Who will stop the coming waves of death. Let it be between us, America, and you and the Jews and will be saved.
To Kerry: You threaten us with war and this is our answer:
By Allaah, we fight them a war that will make the child’s hair turn gray before the old.
To Sharon: We are going to cut off America’s rope that is giving you the strength and then destroy the Arabs protecting you. Then we will not find it difficult to slaughter you like sheep.
To Tenet: You will need more than five years to confront us, that is, if you had remained for five years.
To the US Senate: Sorry for disturbing you on 4-2-2004, but we needed to test the (Ricin) on some persons. We will need to return to you, but this time not for testing.
To Bush: You who entered Iraq on a dark night like a rat out of fear of the mujahidin; your black days have not yet come. Remember when you shed tears in September. What is coming will make you shed blood, by the Grace of Allaah.
To the idol Ali AbdAllaah Salih: Have you understood the message of Sa’dah and Al-Huthi?
Summary:
The Americans, Jews, and the Crusader West are our enemies and they are combatants. They must be killed wherever they are caught. Arabs and Muslims who support them are considered to be like them and must be killed because they are apostates.
Palestine should not be partitioned no matter how things are. It is a Muslim waqf and no one has the right to dispose of it.
Combat is today the individual duty of every Muslim man and woman, as the ancestor Ulama agreed. If the enemy enters a single inch of the Muslims’ land, then it becomes the Muslims’ duty to fight until they get the enemy out. Let a million or more die in the battlefield and let those remaining live in dignity and freedom as this is better than having [words indistinct] die in the dialogue and humiliation field and the remaining ones live in humiliation and be the slaves of the Christians and Jews.
Muslims should support the mujahidin, pray for them, join their ranks, and not believe the news they get from the idols and infidels. Allaah’s victory is close and America’s collapse is coming without any doubt, Allaah willing.
The United Nations is a crusader’s establishment that legislates for the humiliation of Muslims, the strikes on them, and their fragmentation. Its funds and the blood of everyone who works in it are sanctioned to every Muslim.
The Muslim’s blood, possessions, and honor are proscribed, except for those who betray Allaah and His Messenger, as the shari’ah explains.
The conclusion:
The defense [al-ismah] is in the sword!
The defense is in the sword!
Hudhayfah Bin-al-Yaman, may Allaah be pleased with him, said: The companions of Allaah’s Messenger, may the peace and blessings of Allaah be upon him, were asking him about the goodness and I asked him about evil and said: O Messenger of Allaah, is there evil after goodness as it was before it? He answered: Yes. I said: What is the defense against it? He said: The sword. Related by Ahmad in his Al-Masnad and Abu-Dawud.
Defense against evil: The evil of the apostate ruler who renounced Allaah’s shari’ah and resorted to the idol’s international and local laws, stripped the nation of its religion, clothed it in the robe of atheism, such as secularism, democracy, and so on. He [word indistinct] the enemies of Allaah, the Jews, Christians, and pagans and made the country a breeding ground for spreading their unbelief. He fought those preaching Allaah’s word and killed His mujahidin.
The defense against that: The sword.
The defense against the evil, the evil of the crusader, Jewish and pagan onslaught on the Islaamic world east and west: They are slaughtering the Muslim men, killing their children, raping their women, and looting their wealth.
The defense against that: The sword.
The defense against that: The sword.
The sword: To raise Allaah’s word so that Allaah’s religion rules the world and justice spreads all over it.
The sword: To defend the Muslims’ blood from flowing cheaply in battlefields other than those of dignity and glory.
The sword: To terrorize anyone tempted to harm even part of the dignity of Islaam and Muslims.
The sword: Or the certain death and the anticipated slaughter.
Finally, from the sayings of the mujahid Shaykh AbdAllaah Azzam, may Allaah has mercy on his soul:
O preachers of Islaam, seek death and life will be given to you. Do not be deceived by wishes and, by Allaah, do not be deceived by conceit. Beware of deceiving yourselves with books you read or things you do. Do not let preoccupation with comfortable things divert you from [words indistinct] “ye wished that the one unarmed should be yours.” [Koranic verse]. Do not obey anyone in Jihaad [words indistinct]. Jihaad is the backbone of your call, the stronghold of your religion, and the shield of your shari’ah. Say: If it be that your fathers, your sons, your brothers, your spouses, or your kindred; the wealth that ye have gained; the commerce in which ye fear a decline; or the dwellings in which ye delight are dearer to you than Allaah, or His Messenger, or the striving in His cause, then wait until Allaah brings about His Decision; and Allaah guides not the rebellious. [Koranic verse]
Let Muslims be assured that the strike is coming to the United States like the morning’s dawn, but at the proper place and time for the mujahidin. We will obtain victory with peace and piety, Allaah willing.
Note: Some quotations were taken from some mujahidin’s books and we did not name them to protect them. Accursed be the hypocrites who shed tears over the slain Christians but did not shed a single tear for the slain Muslims.
It is Allaah alone whose help can be sought and on Whom to rely.
O Allaah, the Living and Self-subsisting, full of Majesty, Bounty, and Honor, Lord of the Throne of Glory, the Accomplisher of what He planneth, we ask Allaah in your attributes, Sublime nature, and your Great name, o ye the Creator of clouds, the Revealer of the Book, the Defeater of [words indistinct] the criminal tyrant Jews, Christians, hypocrites, and apostates who want to sow corruption between Muslims: Give victory to the Muslims and mujahidin over them. O Allaah, give us victory over them everywhere. O Allaah, [words indistinct] and count them dead, leave none of them alive. O Allaah, make them the bounty for Muslims. O Allaah, turn their weapons into their chests and repel their cunning and destroy their schemes. O Allaah, [words indistinct] your power, strength, punishment, and the pain You inflict. O Allaah, do not let a banner of theirs fly and make them a lesson [words indistinct] the time has come for reaping it. Prepare for them the hand of truth to cut the roots and uproot them. O Allaah, deal with them as You dealt with Iram and Ad.
Amen, amen, amen.
Allaah Is Great, Allaah Is Great. Islaam is coming,
The Abu-Hafs al-Masri Brigades (Al-Qa’ida)
Thursday, [word indistinct] Jumada al-Awwal 1425 hegira, corresponding to 1 July 2004
Scholar of Sultaan October 5, 2008
Posted by Admin in al-Imaan, al-Kufr bit-Taghout, Current Affairs, Heretical Callers & Sects, Refutations.add a comment
Ibn Adi narrated from Abu Hurayra رضي الله عنه: He said: the Messenger of Allaah صلي الله عليه و سلم said; “there is a valley in the Jahannam, from which it seeks refuge, seventy times each day, which Allaah ahs prepared from the Reciting who shows off with their actions. And verily the most hated creation to Allaah is the Scholar of the Sultaan”
Al Deilami narrated in “Musnad Al Firdaws” from Abu Hurayra رضي الله عنه, he said: The Messenger of Allaah صلي الله عليه و سلم said: “If you see the scholar intermingle with the Sultaan a lot, then know that he is a thief”
Al Hasan bin Sufyan narrated in his Musnad, and Al Hākim in his Tārīkh, and Abū Nu’aym and Al’Uqeilī and Al Deilamī and Al Rāfi’ī in his Tārīkh, from Anas bin Mālik رضي الله عنه, he said: The Messenger of Allaah صلي الله عليه و سلم said: “The scholars are the Trusted people of the messengers upon the slaves of Allāh, as long as they do not intermingle with the Sultaan, and when they intermingle with the Sultaan, then verily they have betrayed the Messengers, so Beware of them, and stay away from them”
And verily Ibn Adi said in Al Kamil “I have heard Abul Hasan Muhammad bin Al Mudhaffar saying: I have heard our scholars in Egypt agreeing in regards of Abu Abdur Rahman An Nasa’i with lead and Imaamah and they described of his struggle in worship at night, and his steadfastness upon struggling, and verily, he went out for war with the governor of Egypt, thus they explained of his good behavior and his establishing the Narrated Sunnahs, and his avoiding of the sitting with the Sultaan who went out with him, And this was his way until he was martyred رضي الله عنه.
Ya… Sub’haanallaahu….
These were the warnings when the scholar intermingles with Sultān (the unjust Muslim leader, as it is understood, for were he Just, the warning would not be there), yet look at how harsh the warnings are…
And look at the Imām, who refused to sit with the Sultān, who even goes out for Jihād…
So what about these rented donkeys, who run behind the Tawāghīt (who are Kuffār!?)
O how different are our scales, from the scales of the Salaf, but how fast are we to ascribe ourselves to be their followers… DO we not comprehend!?
A brother Added:
Imaam Abu Bakr Ahmad bin ‘Alee Al-Khateeb Al-Baghdaadee (Rahimahullah) reports in his book ‘Iqtidaa-ul-’Ilm al-’Amal‘, from two routes of narration, saying that…
(1) Abul-Hasan Muhammad bin Ahmad bin Muhammad bin Ahmad bin Rizq Al-Bazaaz and Abul-Husayn ‘Alee bin Muhammad bin ‘Abdillaah Al-Mu’adal both informed us, saying: Abu ‘Alee Ismaa’eel bin Muhammad bin Ismaa’eel As-Safaar reported to us: Abu Yahyaa Zakariyaa bin Yahyaa bin Asad Al-Marwazee narrated to us that…
(2) The Judge, Abu Bakr Ahmad bin Al-Hasan bin Ahmad Al-Hirshee reported to us: Abul-’Abbaas Muhammad bin Ya’qoob Al-Asam narrated to us: Zakariyaa bin Yahyaa Al-Marwazee narrated to us that…
Ma’roof Al-Kurkhee said: Bakr bin Khunais said:
“Verily, in the Hellfire there is a valley, which the Hellfire seeks refuge from seven times every day. And verily, in this valley there is a pit, which the valley and the Hellfire seek refuge from seven times every day. And verily, in this pit there is a snake, which the pit, the valley and the Hellfire seek refuge from seven times every day. It will begin first with the wicked bearers of the Qur’aan. So they will say: ‘O Lord! Will you start with (punishing) us before the idol worshippers?’ It will be said to them: ‘The one who knows is not like the one who doesn’t know.’”
The Sinful Mufti October 4, 2008
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Istifta of a Sinful (Fasiq) Mufti
A Fasiq Mufti is the one who lacks moral integrity (‘Adalah). This is when a person falls short in his obligations, specially the obligatory prayers, or regularly misses supererogatory (Nawafil) prayers, or commits a major sin, or persists on committing a minor sin, or does not pay attention to aspects that effect his reputation and standing in society (Muru’ah), such as not covering one’s head in a country where to do so is disliked, or eating on the streets in a country where such a practice is disliked, and so forth.
*Ibn al-Salah , Ibn Taymiyah and al-Mardawi consider it impermissible to ask a Fasiq Mujtahid in any instance. As for Ibn al-Qayyim, he says, having first agreed with this opinion, that it is permissible to ask a Fasiq Mufti, upon condition that he is does not publicise his sins, or call openly to innovations in the religion, which itself differs according to time and place. He argues that if sins were to become widespread, and if we were to reject the Fatawa, imamate, or witness of a Fasiq, then the Islamic laws would become defunct. Therefore, under normal circumstances, consideration is to be given to the one most suitable for Ifta, and then the next suitable, but, in cases of necessity, and when sins and disobedience have become prevalent, one has no choice but to remain patient and practice the lowest form of forbidding evil. Therefore, if Fisq is prevalent amongst Muftis, and one is unable to find a pious Mufti at all, then one should ask the least sinful amongst them.
Istifta of a Mufti whose condition is unknown (al-Mastoor)
Al-Mastoor is the one who outwardly appears to be upright, whilst his inner state is not known. Al-Mardawi says that it is not permissible to ask a Mufti if his condition is unknown, where as Ibn al-Qayyim and Ibn Taymiyah allow it, in addition to Ibn al-Salah who argues that it is difficult to ascertain whether one is upright inwardly or not, hence, the masses should not be burdened with that which is beyond their capabilities.
Istifta of a Careless Mufti
Al-Mardawi says that it is prohibited for a Mufti to be careless in issuing verdicts, just as it is prohibited for the layman to follow such a Mufti. He reports that Ibn Taymiyah said: “It is not permissible to ask a person, except one who issues verdicts based on knowledge and justice”. Ibn Hamdan, from the Hanbalis, and Ibn al-Salah and al-Nawawi, from the Shafi’is, hold the same opinion, further adding that from carelessness is to fail to verify the facts of a case before passing a verdict, or doing so hastily, without giving the issue due thought, and so forth. These are some of the indications of* a ‘careless Mufti’, and if a Mustafti ever notices these traits in a Mufti, it becomes forbidden for him to ask him for a verdict in any issue.
A Caution from the Worldly Mufti
Ahmad ibn Hanbal wrote to Sa’id ibn Ya’qub:
“Bismillah al-Rahman al-Rahim,
From Ahmad ibn Muhammad [ibn Hanbal] to Sa’id ibn Ya’qub. To proceed:
Verily, the world is a disease, and the Sultan is a cure, while the scholar is a doctor. If you notice the doctor pulling the disease towards himself, then beware of him.
Was-Salaamu ‘Alaik”
Ibn Taymiyah said, commenting on Imam Ahmad’s statement: “This entails warning against asking the one from the scholars who seeks wealth and status.”
It is authentically reported that Abu Hazim said: “[In the past] the scholars would flee from the ruler, whilst he would pursue them. Today, they (the scholars) come to the door of the ruler, whilst the ruler flees from them”; and in our time, the evil scholars chase after the rulers, in the same manner that these rulers run after these these evil scholars, seeking to use them for their political expediency, and to crush any Islamic resistance – the most recent example of this being the infamous Fatwa endorsing the French move to ban Hijab, and thereby, crushing the political Jihad of the French Muslims under their feet.
It is therefore prohibited to ask such a ‘Mufti’ about any religious matter – in spite of the fact he may be the state Mufti – particularly in a secular state that is known for its ideological and military war against the Shari’ah. Moreover, what occurs in most countries in the present time – namely, that a scholar is selected by a secular government to be the ‘state Mufti’ – was condemned as an innovation in Allah’s religion by Ibn Badran al-Dimashqi, who says: “And what has been innovated in our time, that they gather the people wearing turbans, and choose from amongst them a Mufti, and call him ‘Head of the scholars’, then the government establishes him as a Mufti, and restricts the entire process of Ifta to him, whilst often the one instated in this position is an ocean of ignorance, who would not be able to make head or tail of an expression from the books of jurisprudence were it to be given to him. So we ask Allah for a good end.
Choosing a specific person for the position of Ifta – in the sense that the ruler would not accept a Fatwa except that which originated from him – was not known in the early centuries, for the process of Ifta continued to be delegated to the known scholars until Sultan Saleem II entered Damascus in the year 922 AH and took possession of the city; observing the discord amongst many of those who claimed to have knowledge, he then designated the process of Ifta, in each Madhab, to one of the esteemed scholars of that Madhab, as a means to appease the discord. This remained the status quo for some time, until this lofty position was obtained by many of those ignorant of the principles (Usul) or of jurisprudential matters (Furu’), and so the matter was given to the undeserving and incompetent.”
Identifying Government Scholars and Clarifying Their Purpose and Ruling September 29, 2008
Posted by Admin in Current Affairs, Laa ilaha illAllaah, Rebuttals, Takfir.1 comment so far
Government scholars are the body established by the rulers containing the top scholars of the country, made and sponsored by him, to justify the following:
1. His authority over the country and its people, even though he legislates against what Allaah has revealed, which is a clear kufr, under the Islamic Shari’ah. This nullifies his position as a leader of Muslims.
2. Cloaking him with qualities and titles, which deceive the Muslims and hinder them from fulfilling their obligations to Allaah to keep the Sharia intact.
3. Calling those who challenge his authority after he commits such crimes as khawaarij and disobedient to the amir of the Muslims, i.e. him.
4. Then they approve the killing and torture of those righteous Muslims who demand adherence to Allaah’s Law, whom they deceitfully defined as Khawaarij.
5. Although they might match Islamic Law most of the time, in the particulars, their main function is to screen the leader from being harmed, challenged or ultimately removed.
Ruling Regarding These Types of Individuals
These government scholars are the greatest harm to Islaam and Muslims. This is with the stipulation that any such body of scholars in any country shouldn’t be judged for the label they carry, rather for their actions, i.e. their stance for Islaam and Muslims. Let us refer to what Allaah and His Rasool have said about them…
Collected by Imaam Ahmad in his Musnad and also reported in Saheeh at-Targheeb wat-Tarheeb hadeeth #2241, that Abu Hurayrah narrated Rasoolullaah sallallaahu alayhi wasalam said, “Whoever approaches the ruler’s gates becomes afflicted. Whenever a slave draws closer to the ruler, he only gains distance from Allaah.”
Collected by Ahmad, al-Bazzaar, and Ibn Hibbaan, also recorded in Saheeh at-Targheeb wat-Tarheeb, hadeeth #2243 stating Jaabir Ibn ‘Abdullaah narrated that Rasoolullaah sallallaahu alayhi wasalam said to Ka’b Ibn ‘Ujrah, “O Ka’b Ibn ‘Ujrah, I seek Allaah’s protection for you from the leadership of fools. There shall be rulers, whoever enters upon them, then aids them in their oppression and validates their lies, then he is not from me nor I from him, and he shall not be admitted to the Hawd. Whoever does not enter upon them, and does not aid them in their oppression, nor validates their lies, then he is from me and I from him, and he shall be admitted to the Hawd.”
Recorded in Musnad Ahmad hadeeth # 20335 that Abu Dhar said, “I was in the presence of the Prophet one day and I heard him saying, ‘There is something more I fear for my Ummah than the Dajjaal.’ It was then that I became afraid, so I said, ‘O Rasoolullaah! Which thing is it that you fear for your Ummah more than the Dajjaal?’ He [the Prophet] said, ‘Misguided and astray scholars.’
It is related by Shidaad ibn Aws that the Prophet sAllaahu alayhi wasalam said, “Truly, I do not fear anything for my Ummah except astray scholars. Thus when the sword is raised against my Ummah, it will not be lifted until the Day of Judgment.” [Musnad of Ahmad, ahadeeth # 16493, 21360, 31359, 20334 and ad-Daarimi, ahadeeth # 211 and 216 and all of these collections are classed as authentic.]
Imaam Abu Abdullaah al-Qurtubi stated in ‘Jaami’ ul Ahkaam ul Fiqhiyyah’ Vol. 2, Pg. 227: “The ‘Ulama have said, ‘One who is an Imaam for an oppressive ruler, prayer is not to be made behind him unless he reveals his excuse or reason why (he is an Imaam for the oppressive ruler) or he repents from it.”
Imaam ibn Taymiya stated in ‘Majmua’ al-Fataawa‘ Vol. 20, Pg 200:
“The person who is obeyed in disobedience of Allaah or the person who is obeyed in following other than the guidance of the religion of truth; in either case, if what he orders mankind is in opposition to Allaah’s orders, then he is a Taghoot. For this reason, we call the people who rule by other than what Allaah revealed, a ‘Taghoot’.”
And he (ibn Taymiya) said in Majmu’a Fataawa vol 35. Page 373:
“Whenever the ‘aalim follows the hukm of the ruler, and leaves off his knowledge, in contradiction to the book of Allaah and the Sunnah of His Messenger, he is a kaafir (an unbeliever) and a murtadd (an apostate), who deserves to be punished in this life and the hereafter. This rule can also be applied with regard to the group of scholars who jumped and joined the Mongols due to fear of them and that they wanted to take benefit from them. These scholars made the excuse that some of the Mongols were speaking the Shahaada and that they were Muslims. Allaah has said,
‘Alif Laam Mim Saad. A Book sent down to you, so do not have any worry in your breast from it, so that you may warn and be a reminder to the believers. Follow what has been sent down to you from your Lord and do not follow protectors and helpers besides Him. Little is it that you remember!’ [Surat al-A'raaf, ayaat 1-3]
“And even if this ‘aalim is captured, put behind bars and tortured to leave what Allaah has taught him from His Book, he should be patient with that. If he leaves all that and follows the ruler, then he is one of the people that are supposed to be doomed by Allaah Ta’ala. He should be patient even if he is harmed in the cause of Allaah Ta’ala. This is the Sunnah that Allaah Ta’ala has wanted and accepted from the Prophets and from the people who follow the Prophets. Allaah says,
‘Alif Laam Mim. Do people think that they will be left alone because they say, ‘We believe,’ and will not be tested? And We indeed tested those who were before them. Allaah will certainly make it known those who are true and will certainly make it known those who are liars. And He will make it known who the liars are.’ [Surat al-'Ankabut, ayaat 1-3]
COMMENT: Replace the Mongols and the scholars of the past with our current regimes and scholars that rule over Muslim lands (Saudi Arabia, Pakistan, Egypt, Syria, Algeria etc.)
Some Narrations and Sayings about the Khawaarij September 22, 2008
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The Messenger of Allah said “I have not been ordered by Allah to search the hearts of the people or to cut open their bellies” Then the Prophet looked at him while the latter (the man) was going away and said, “From the offspring of this (man) there will come out a people who will recite the Quran continuously and elegantly but it will not exceed their throats. They will then go out of the religion as an arrow goes through the games body.I think he also said, If I should be present at their time, I would kill them as the nations of Thamud were killed.” Sahih Bukhari Vol 5 #637
Abu Huraira narrated: I heard the truthful and trusted by Allah (the Prophet) saying, “The destruction of my followers will be through the hands of young men from Quraish.” Sahih Bukhari Vol 9 #180
“There shall come in another time foolish and simple minded youth. They will say the best words of creation. They will recite the Quran and it will not go past their throats. They will go out of the religion, just as the arrow goes out of the game. Then, when you establish the proof on them, then kill them. Then if you kill them, in killing them is a reward in the sight of Allah on the Day of Resurrection.”
“There will be in my Ummah differences and division. A people will speak goodly and they will do sinful acts. They will recite the Quran and it will not go past their throats. They will leave out of the religion as an arrow leaves out of the game. They will not return until a part of it apostates. They are the worst of creation and creatures. So blessings and good tidings be to the one who kills them and they kill him.”
Ali said “No, by Allah, they are still in the backs and spines of men and the wombs of women. And when are alive, they hardly leave anyone alone.” Bidayah wa Nihaya Vol 7 P295
Ibn Taymiyyah said about the Khawarij:
“And this sign which the Messenger of Allah mentioned would be the sign for the first people of the Khawaarij. But they are not the only people that are spoken of in these verses because He mentioned in other hadith that they would still keep coming until the age of the Dajjal. It is concluded by the Muslims that the Khawaarij are not the only Khawaarij mentioned in the battles with Ali in the battle of Nahraawaan.” – Majmua Fatawa Vol 28 P495-496
Ibn Taymiyyah said with regards to a helpless or weak individual of the Khawarij and the Rawafida:
“It is narrated on the authority of Ali and Umar as well as the consensus of the scholars of Islam that these two individuals should also be killed.
Some scholars argue about the individual that is not fighting. However, they all agree that to kill them in a group as a group protecting themselves with the sword is allowed. This is because fighting is more general than killing.” – Majmua Fatawa Vol 28 P476-479
Muslim Scholars Hatred Towards Philosophy September 22, 2008
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Muslim Scholars Hatred Towards Philosophy
Muslim scholars resisted the trend towards mixing matters of ‘Aqeedah – belief – with philosophy and ‘ilm al-kalaam, which was started by those who were known as the “philosophers of Islaam,” such as Ibn Seena (Avicenna), and they fought those who were influenced by these philosophies.
The great scholars were of two types: one group was composed of those who noted the danger of this idea from the start and resisted this trend from the outset, such as Imam Ahmad and Imam ash- Shaafa’i (may Allaah have mercy on him). Shaafa’i said: “My ruling concerning the scholars of ‘ilm al kalaam (philosophy) is that they should be beaten with palm-branches and shoes, and paraded before the tribes and clans, and it should be announced that this is the punishment of those who forsake the Qur’aan and Sunnah and turn to ‘ilm al-kalaam.”
The other group is composed of scholars who followed in the footsteps of the philosophers and were exhausted by their methods, but they did not realize what was happening until the sunset of their years, when they were filled with regret at the time when it was too late. They were left with nothing but grief and sorrow, and could do no more than ask Allaah for forgiveness and warn those who came after them against following the mistaken path that they trod. Among this group was Muhammad ibn ‘Umar ar-Raazi, who said in his book Aqsaam al-Ladhdhaat {Ibn al-Qayyim, As-Sawaa’iq al- Mursalah, Pp. 7; Ar-Raazi, I’tiqaadaat firaq al-Muslimeen, Pp. 23}:
“The most that reason can achieve is a dead end, and the ultimate result of people’s striving is misguidance. Our souls are alienated in our bodies, and all that we get from this world is harm and annoyance. We have not gained anything from our lifelong search apart from a collection of what the philosophers said. How often have we seen men and nations, but they have all vanished quickly and disappeared. How many mountains have men climbed, but the men have gone and the mountains remain.”
Ar-Raazi said:
“I examined the various kalaami and philosophical schools of thought, and I realized that they have nothing to offer to one who is sick, and they cannot quench a man’s thirst (for knowledge).” He came back to the Qur’aanic methodology, and gave an example of the Qur’aanic methodology concerning divine attributes: “I saw that the best way is the way of the Qur’aan. Read where it confirms the attributes of Allaah (Subhana wa Ta’ala):
“The Beneficent (Allaah) Who established Himself on the throne in a manner that suits His Majesty” {Qur’aan 20:5}
“…Good words ascend to Him…” {Qur’aan 35:10}
And read where it denies things with regard to His attributes:
“…There is no one like Him…” {Qur’aan 42:11}
“…While they do not encompass any knowledge about Him.” {Qur’aan 20:110}
Then he said: “Whoever goes through the same experience as I have will know what I know.” {Shaykh al-Islaam Ibn Taymiyah, al-Fatwa al-Hamawiyah al-Kubra, Pp. 7.}
Ash-Shahrastaani said the same thing, noting that after spending a long time studying with the philosophers and scholars of ‘ilm al-kalaam, he found nothing but confusion and regret, as he says{Ash-Sharastaani, Nihaayat al-Iqdaam fi ‘Ilm al-Kalaam, Pp. 3.}:
“All my life, I went around all the schools of philosophy, studying all of those schools. And I never saw anything but people resting their chins on their hands or gnashing their teeth in regret.”
Al-Juwayni, one of the most prominent students of Islaamic philosophy (‘ilm al-kalaam), warned against studying this: “O’ my friends, do not study ‘ilm al-kalaam. Had I known what ‘ilm al-kalaam would do to me, I would not have studied it.” {Majmoo’ al-Fataawa Shaykh al-Islaam Ibn Taymiyyah; see Al-Fatwa al-Hamawiyah al-Kubra, Pp. 7.}
When he was dying, he said in regret and sorrow: “I threw myself into a vast ocean, and forsook the people of Islaam and their knowledge. I indulged in that which they had warned me against and now if Allaah does not shower me with His mercy, then woe to Ibn al-Juwayni. ‘Here I am, dying on the the ‘aqeedah of my mother,’ or he said, ‘on the ‘aqeedah of old women (i.e., simple ‘aqeedah).’”
Abu Haamid al-Ghazaali (may Allaah have mercy on him) was one of those who spent a long time examining and studying ‘ilm al-kalaam, moving from one group to another, until at the end of his life he was hesitant and confused about philosophical matters. He wrote a book entitled Iljaam al- ‘Awaam ‘an ‘Ilm al-Kalaam (Preventing the masses from studying ‘Ilm al-Kalaam – Islaamic Philosophy i.e., Scholasticism). He regarded it as haraam to study philosophy except in certain circumstances: “The truth is that ‘Ilm al-kalaam is haraam except for two types of people.”
At the end of his life, he turned away from the study of ‘Ilm al-kalaam and turned to the ahaadeeth of the Messenger (sallAllaahu alayhe wa sallam), and he died with a copy of Saheeh al-Bukhari on his chest.
Abu’l-Hasan al-Ash’ari grew up as a Mu’tazili, and remained such for forty years, then he turned his back on that and stated clearly that the Mu’tazilah were misguided, and he refuted them in unequivocal terms. {See our book, Mu’taqad al-Imam Abi’l-Hasan al-Ash’ari wa Manhajuhu.}
Later there emerged a group which followed the correct methodology, but they studied the work of the philosophers in order to know its weak points and refute them according to the Qur’aanic methodology.
They fought them with their own weapon, pointing out what was wrong with it. The leader and standard-bearer of this group was Shaykh al-Islaam Ibn Taymiyyah (may Allaah have mercy on him).
=End=
Source: {Islaamic Creed Series – Vol 1. – Belief in Allaah In the Light of the Qur’aan and Sunnah by Shaykh ‘Umar S. al-Ashqar, Pages 81-84.}
And also in page 85, Shaykh ‘Umar al-Ashqar says:
“Professor Ahmad Ameen (may Allaah have mercy on him) made a comparison between man of philosophy and man of ‘aqeedah, and the respective effect on life.
“There is a great difference between holding an opinion and believing in something. If you have an opinion, it simply becomes a part of the information that you have retained; but if you believe in it, it flows with your blood and sinks deep into your heart and mind.”
The philosopher who has an opinion and an idea says, “I think that this is correct but in reality it may be wrong; this is what the evidence points to today, but tomorrow the evidence may point to the opposite; I may be wrong about this or I may be right.”
But the one who follows ‘aqeedah – creed – is definite and certain; he has no doubts and does not engage in speculation.”{Islaamic Creed Series – Vol 1. – Belief in Allaah in the Light of the Qur’aan and Sunnah by Shaykh ‘Umar S. al-Ashqar, Page 85.}
In the Light of Mawlid Celebrations September 22, 2008
Posted by Admin in Current Affairs, Rebuttals.add a comment
| Who Really Loves the Messenger of Allah? (In the light of Mawlid Celebrations) |
From As-Sunnah Bimonthly Islamic Newsletter
The Messenger of Allah, Muhammad (sallallahu alaihi wa-sallam) was born in Makkah during the month of Rabe’i al-Awwal. Scholars differ regarding his exact birth-date but they all agree that it was on Monday, as is mentioned in an authentic Hadeeth.
Rabe’i al-Awwal sparks off the debate whether the 12th Rabe’i al-Awwal (the Prophet’s assumed day of birth) should be celebrated or not. And if it is celebrated, then how should the celebrations be?
Celebrations are part of the complete religion (Deen), and thus complete guidance on the days and manner of celebration is found in the Book of Allah and the Sunnah of the Messenger (sallallahu alaihi wa-sallam).
Those who insist on celebrating Mawlid, claim that those who do not follow them in celebrating Mawlid, do not love the Messenger of Allah (sallallahu alaihi wa-sallam).
In Islam, claims carry no weight in themselves, unless they are backed by Proofs. The stronger the Proof, the stronger the claim. Allah, the Exalted mentioned in the Qur’aan the claim of some of the misguided, who said: “None will enter Paradise, unless he be a Jew or a Christian” Allah questioned them, saying – “Produce your Proof (Burhaan) if you are truthful”. [Soorah al-Baqarah (2): 111]
Thus, this verse gives the principle of judging a claim. Furthermore, Allah explicitly points out to the acceptable proof (Burhaan), that justifies a claim. He said: “O Mankind! There has come to you a convincing proof (Burhaan – Prophet Muhammad (sallallahu alaihi wa-sallam)) from your Lord and We sent down to you a manifest light (this Qur’aan).” [Soorah an-Nisa (4): 174]
Consequently, Muhammad (sallallahu alaihi wa-sallam) is the Burhan (Proof) and the Criterion and thus every claim has to be supported with strong proofs from his Sunnah (Way).
Loving the Messenger of Allah – An Obligation:
Loving the Messenger of Allah (sallallahu alaihi wa-sallam), is obligatory for every Muslim. It is the proof of one’s Faith. A believer has to love him (sallallahu alaihi wa-sallam) more than everything else, as the Qur’aan says: “Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwelling in which you delight are dearer to you than Allah and His Messenger (sallallahu alaihi wa-sallam) and striving hard and fighting in His cause, then wait until Allah brings about His Decision (torment). And Allah guides not the people who are disobedient.” [Soorah At-Tawbah (9): 24]Allah’s Messenger (sallallahu alaihi wa-sallam) said: “None of you truly believes until I am more beloved to him than his father, his child and all of mankind.” [Bukharee and Muslim]
Once, Umar Ibn Khattab (radhi allahu anhu), made a statement to Allah’s Messenger: “O Messenger of Allah! You are more beloved to me than anything except my own self.” Allah’s Messenger (sallallahu alaihi wa-sallam) remarked saying: “No, by the One in Whose Hand is my soul, not until I am more beloved to you than your own soul.” Umar (radhi allahu anhu) then declared his love for the Messenger (sallallahu alaihi wa-sallam) saying: “By Allah, now you are more beloved to me them my own soul.” Prophet (sallallahu alaihi wa-sallam) then informed him that he had the complete and correct faith.” [Saheeh Bukharee]
What is LOVE?
Love of Allah and His Messenger (sallallahu alaihi wa-sallam) refers to complete submission to their orders and commandments. Allah says in the Qur’aan: “Say (O Muhammad (sallallahu alaihi wa-sallam)): ‘If you truly love Allah then follow me, Allah will love you and forgive you your sins.” [Soorah al-Imraan (3): 31]And Allah has described the hypocrites as disobedient to Allah and His Messenger (sallallahu alaihi wa-sallam): “They (hypocrites) say: “We have believed in Allah and in the Messenger and we obey’, then a party of them turn away thereafter, such are not believers.” [Soorah An-Nur (24): 47]
He also said: “But no, by your Lord, they can have no Faith, until they make you judge in all disputes between them and find in themselves no resistance against your decisions, and accept (them) with full submission.” [Soorah an-Nisa (4): 65]
“The only saying of the faithful believers, when they are called to Allah (His Words: the Qur’aan) and His Messenger (sallallahu alaihi wa-sallam) to judge between them, is that they say: ‘We hear and we obey’. It is such as these who will attain success.” [Soorah an-Noor (24): 51]
The Prophet (sallallahu alaihi wa-sallam) said: “All the people of my Ummah will enter Paradise except he who refuses.” The Companions (radhi allahu anhu) asked: ‘Who refuses?’ The Messenger of Allah (sallallahu alaihi wa-sallam) explained: “He who obeys me will enter Paradise and he who disobeys me is as if he has denied me.” [Saheeh Bukharee]
Once, a companion of the Messenger of Allah approached him and said: “I love you more than I love my family and get restless to see you, I run to you to have a glimpse of you but when I am reminded of my own death and yours, I am distressed to think that you will be in the company of Prophets (alaihi as-salaam) in high Heavens and I, if admitted to Heaven, would not be able to approach you and would be deprived of your sight.”
On this occasion Allah revealed the following verse: “And those who obey Allah and the Messenger (sallallahu alaihi wa-sallam), they will be in the company of those on whom Allah has bestowed His Grace, of the Prophet, the Siddiqun (those followers of the Prophet who were first and foremost to believe in them, like Abu Bakr As-Siddiq (radhi allahu anhu)), the martyrs, and the righteous. And how excellent these companions are!” [Soorah an-Nisa (4): 69]
The revelation of the verse, on the declaration (expressions) of love towards Allah and His Messenger (sallallahu alaihi wa-sallam), indicates the importance of love and clarifies it’s meaning in the true sense i.e. Obedience.
Thus, love of Allah’s Messenger (sallallahu alaihi wa-sallam) should be accompanied by total submission.. In other words, faith (in Allah) and obedience to Allah’s Messenger are inseparable. Allah says:
“O you who believe! Obey Allah and obey the Messenger and make not vain your deeds.” [(47): 33]
“He who obeys the Messenger has obeyed Allah” [(4): 80]
“Whatsoever the Messenger gives you take it and whatsoever he forbids you refrain from it.” [(59): 7]
Disobedience to Allah’s Messenger (sallallahu alaihi wa-sallam) is a sign of hypocrisy and disbelief.
Allah said: “Verily, those who disbelieve in Allah and His Messenger and wish to make a distinction between Allah and the Messenger saying, ‘We believe in some but reject others’ and wish to adopt a way in between. They are in truth disbelievers. And We have prepared for disbelievers a humiliating torment.” [Soorah an-Nisaa (4): 150]“And let those who oppose the Messenger’s commandments beware, lest some fitnah befall them or a painful torment be inflicted on them.” [Soorah Nur: 63]
Celebrating Mawlid – Is there any Proof?
The Celebration of Mawlid was introduced by the ruler of Irbil; Muzaffar ad-Din ibn Zain al-Din. He was assisted by Abdul Khattab Umar ibn Dihya, who composed a book al-Tanwir fi Maulid al-Siraj al-Munir, in an attempt to justify Mawlid celebrations. [Ibn Katheer, al-Bidaya wa al-Nihaya, Vol.I3 pp.144-146]Ibn Katheer has reported on the authority of al-Sabt about Ibn Dihya: “He used to defame the Muslims and belittle them. He would make additions in his report and exaggerate. So, the people gave up narrating traditions from him and falsified him. …” [Ibn Kathir, al-Bidaya wa al-Nihaya, Vol.I3 pp.144-146]
Celebrating Mawlid (the Prophet’s assumed birthday) has no origin from the Book and Sunnah, rather it is an innovation from the one, who was known for making additions and exaggerations in the Religion. A practice that came into existence 600 years, way past the time of the Messenger of Allah (sallallahu alaihi wa-sallam), his Companions (radhi allahu anhu) and their followers, can never be a part of Islam because the religion of Islam is based upon the revelation from Allah. To introduce the celebration of Mawlid in the religion, one will have to break the seal of Allah, Who said: “This day I have perfected your religion for you, completed my Favor upon you and have chosen for you Islam as your religion.” [Soorah al-Maidah (5):3]
Allah’s Messenger (sallallahu alaihi wa-sallam) was sent as a guide and warner. Allah says: “We have not sent you, but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sins)” [as-Saba (33): 28]
And he (sallallahu alaihi wa-sallam) said: “There is nothing that will take you closer to Paradise but that I have enjoined it upon you, and there is nothing that will take you closer to Hell but that I have warned you from it.” [Musnad ash-Shafa'ee and others]
The Messenger of Allah (sallallahu alaihi wa-sallam) never celebrated his birthday, nor did he instruct or order his Companions (radhi allahu anhu) to do so. If Mawlid was an expression of love or an act of drawing closer to Allah, then he (sallallahu alaihi wa-sallam) would have certainly guided his Companions (radhi allahu anhu) to it. Thus, Mawlid is neither an act of righteousness, nor an expression of love for the Messenger of Allah (sallallahu alaihi wa-sallam).
Those who loved the Messenger of Allah (sallallahu alaihi wa-sallam) the most
The Best Generations – the Companions of Prophet Muhammad (sallallahu alaihi wa-sallam), loved Allah’s Messenger to the highest degree. They were the most severe in obeying him, and reviving his Sunnah. They sacrificed their wealth and lives and fought bravely in Jihaad alongside with the Prophet, when Allah called upon them saying:“O you who believe! Answer Allah and His Messenger, when he ((sallallahu alaihi wa-sallam)) calls you to that which gives you life …” [Soorah al-Anfal (8): 24]
They knew that they could loose their lives, or loose a limb or face pains and sufferings, yet this did not deter (discourage) them in the least, from responding to the call of the Messenger of Allah (sallallahu alaihi wa-sallam). Thy kept going and fought to their last.
These true believers who responded to every call of the Prophet Muhammad (sallallahu alaihi wa-sallam), did not express their love for Allah’s Messenger (sallallahu alaihi wa-sallam) by celebrating his birthday.
It was not difficult for them to parade in the streets, distribute sweets, wave red and green flags, read poetry in praises of Allah’s Messenger (sallallahu alaihi wa-sallam), shout slogans, etc… Jihaad was no party or picnic time – it was putting everything at stake. If celebrating Mawlid was genuinely good or preferable then they would have been the first ones to do so. Celebrating Mawlid – Imitation of the Kuffar
Celebrating birthdays is an imitation of the Christians, resembling their tradition of celebrating the birthday of Prophet Jesus (alaihi as-salaam). However, a Muslim is commanded to be distinctively different from the non-believers. The Messenger of Allah (sallallahu alaihi wa-sallam) said:
“Be different from the Jews and the Christians.” [Saheeh al-Bukharee and Saheeh Muslim]
He (sallallahu alaihi wa-sallam) also said: “Whoever imitates a people is one of them.” [Saheeh - Reported by Ahmad]
The Christian New Year starts from the Birthday of Jesus (alaihis-salaam) (exaggerating the status of Jesus (alaihi as-salaam), whereas the Islamic New year starts from the Hijrah (migration) of Prophet Muhammad (sallallahu alaihi wa-sallam) from Makkah to Madinah. Narrated Sahl ibn Saad (radhi allahu anhu): “The Prophet’s Companions (radhi allahu anhu) did not take as a starting date for the Muslim calendar, the day the Prophet of Allah (sallallahu alaihi wa-sallam) has been sent as a Messenger nor the day of his death, but the day of his arrival to Madinah.” [Sahaaeh al-Bukharee]
If Birthdays had any significance in Islam, then the Sahabah (radhi allahu anhu) would have surely commenced the Islamic Year from the Birth of Prophet (sallallahu alaihi wa-sallam).
The Sahabah (radhi allahu anhum) expressed their love to Allah’s Messenger (sallallahu alaihi wa-sallam) and obeyed him, when they initiated the Islamic Year from the Hijrah of Prophet Muhammad (sallallahu alaihi wa-sallam).
Allah’s Messenger (sallallahu alaihi wa-sallam) had warned them from exaggeration, he said: “Do not exaggerate me, as the Christians exaggerated about the son of Maryam. I am only a slave, so say ‘the slave of Allah and Messenger of Allah” [Saheeh Bukharee]
Thus, birthdays have no significance or merits in Islam and celebrating the Prophet’s Birthday is an evil innovation resembling the Kuffar.
Celebrations in Islam are Legislated Religious Occasions.
Celebrations in Islam are legislated by Allah, and He has legislated only two days of celebration and joy; Eid al-Adha and Eid al-Fitr that succeed the performance of two great pillars of Islam – Hajj and Fasting. Anas (radhi allahu anhu) narrated: “The Messenger of Allah (sallallahu alaihi wa-sallam) came to Madinah and the people of Madinah had in Jahiliyah two days of play and amusement. So the Prophet (sallallahu alaihi wa-sallam) said: “I came to you and you had, in Jahiliyah two days of play and amusement. Indeed, Allah has replaced them for you by that which is better than them. The day of Nahr (Slaughtering) and the day of Fitr (Breaking Fast).” [Saheeh - Ahmad (3/103, 178, 235) Abo Dawood (1134)]Apart from these two days no other day is to be taken as a celebration, because celebrations are truly religious occasions. Any addition to the religion is a Bid’ah (innovation). To formulate the Religion is exclusively the Right of Allah. Allah’s Messenger (sallallahu alaihi wa-sallam) said, “I warn you of the newly invented matters in the deen; and every newly invented matter is an innovation, and every innovation is misguidance and every misguidance is in the Hellfire.” [An-Nisa'ee]
And all innovations are rejected as he (sallallahu alaihi wa-sallam) said: “Whoever does an action, which we have not commanded then it must be rejected.” [Saheeh Muslim]
And: “Whosoever introduces in the deen of ours that which is not a part of it then it must be rejected.” [Ahmad]
Many great events took place during the life of Allah’s Messenger (sallallahu alaihi wa-sallam); like the victory of Badr, Hunain, al-Khandaq etc. The day when he (sallallahu alaihi wa-sallam) was granted Prophet-hood, his ascending to the heavens and his direct talk with Allah (al-Miraaj), his migration to Madinah, and the conquest of Makkah. All these events are of great significance in the Islamic history, BUT the Messenger of Allah (sallallahu alaihi wa-sallam) never celebrated nor commanded his Sahabah (radhi allahu anhu) to celebrate any of these days. Rather, his approach was praying and thanking Allah in recognition for His Favor and Grace. The Etiquette of Celebration
The Etiquettes of Celebrations are very evident in the Sunnah of Allah’s Messenger (sallallahu alaihi wa-sallam). For example; the Messenger of Allah (sallallahu alaihi wa-sallam), prescribed fasting on the day of Aashoorah – ‘the day when Allah saved Moosa (alaihi as-salaam) from drowning” [Saheeh Bukharee]
[NOTE - Here, too, Allah’s Messenger ordered the Muslims to fast two days (a day before or after Ashoorah), to differ from the practice of the Jews].
The Conquest of Makkah – the day of great victory for Muslims. Allah’s Messenger (sallallahu alaihi wa-sallam) offered prayers of thanks to Allah – All Mighty – for this splendid victory. He did not make it a day of celebrations or processions.
Likewise, the Messenger of Allah (sallallahu alaihi wa-sallam) never commemorated his birthday as a celebration or Eid. Instead, when he was asked about fasting on Mondays, he replied: “That is the day on which I was born and the day on which I was entrusted with the Mission or when I was first given Revelation.” [Saheeh Muslim]
In contrast, Mawlid is celebrated more like Carnivals, with processions, music, free-mixing of sexes, chanting slogans, parading on camels with Arabian costumes, etc. It does not bear resemblance to the manner in which significant days are commemorated in Islam.
False Beliefs and Practices related to Mawlid
Those who promote the celebration of Mawlid, agree themselves that it was not the practice of Prophet Muhammad (sallallahu alaihi wa-sallam), and neither of his Companions. Moreover, they too consider it to be an innovation in the religion. BUT they try to justify their actions by vague arguments. They say:Every innovation is evil
The saying that some Bid’ahs are good and not every Bid’ah is a sin is a clear misguidance. This saying is in complete opposition to the authentic Hadeeth … “Every Bid’ah is a sin” [Abu Dawood]He (sallallahu alaihi wa-sallam) also said: “The best of guidance is the guidance of Muhammad (sallallahu alaihi wa-sallam), the worst of affairs are Bid’ahs (the innovated ones), every Bid’ah is heresy and every heresy is going astray.” [Saheeh Muslim]
And: “Whoever does an action, which we have not commanded then it must be rejected.” [Saheeh Muslim]
Thus, every innovation in the religion, whether it be small or big, is a sin. But some justify innovations by misinterpreting the actions of the Sahabah (radhi allahu anhu).like … “When Umar (radhi allahu anhu) was the caliph, he collected the Muslims to pray in congregation for taraweeh prayers and said: “What a good Bid’ah this is.” [Saheeh Bukharee]
This statement has been misinterpreted. If it is read in the right context, it’s meaning is clear. The full narration reads: “When the Prophet (sallallahu alaihi wa-sallam) first prayed taraweeh, the Muslims used to pray taraweeh individually in small groups, and then for three nights they prayed in a congregation behind the Prophet (sallallahu alaihi wa-sallam) and after this he (sallallahu alaihi wa-sallam) stopped them from doing so by saying: “I feared that it would become an obligation upon you.” So after, this Muslim would pray individually or in small groups, and they remained like this throughout the rule of Abu Bakr (radhi allahu anhu) and the beginning of the rule of Umar (radhi allahu anhu). Then Umar (radhi allahu anhu) came to the Mosque and saw the Muslims praying in small in groups and so gathered them as one jama’ah to pray behind Ubayy ibn Ka’ab (radhi allahu anhu) and Tameem ad-Daree (radhi allahu anhu) and stated the above phrase.” [Reported in Saheeh Bukharee, the Muwatta and others]
The actions of Umar (radhi allahu anhu) cannot be considered as a good innovation because people were already in the habit of praying in small groups and it was an established Sunnah of Prophet Muhammad (sallallahu alaihi wa-sallam).
Prophet of Allah (sallallahu alaihi wa-sallam) also gave the reason for discontinuing this practice. It was because the revelation was still descending and he feared that praying in congregation might become obligatory, and this might lead to hardships for the nation.
After the death of Allah’s Messenger (sallallahu alaihi wa-sallam) the revelation ceased and the fear was no longer present. Umar (radhi allahu anhu) re-established the congregation during his rule because he knew that his action could not be made obligatory.
Furthermore, there was a Ijma (consensus) on this, i.e. all the companions agreed to the action of Umar (radhi allahu anhu). And the scholars of ‘usul’ have stated that a consensus cannot occur except when there is a clear text from the Shari’ah.
Thus, this action of Umar Ibn Khattab (radhi allahu anhu) cannot be used to prove the idea that every Bid’ah is not a sin.
Does every Muslim have a right to innovate in the religion?
The following Hadeeth is used to derive evidence that people can invent new practices in Islam, either good or bad: “Whosoever starts in Islam a good practice (sunnah), he gets the reward of it, and the reward of all those who act on it. And whosoever starts in Islam an evil practice (sunnah), he gets the evil of it and the evil of all those who act on it.” [Saheeh Muslim]But if they were to take this Hadeeth in it’s full context, then it would not be possible to deduce such a thing. Imaam Muslim (rahimahullah) reported this story from Jareer ibn Abdullah (radhi allahu anhu), he said: “Some people came to Prophet (sallallahu alaihi wa-sallam) wearing woolen garments. He saw they were in bad shape and in desperate need, so he (sallallahu alaihi wa-sallam) urged the people to give them charity. People were very slow to respond, and it could be seen on his face (that he was upset). Then a man from the Ansar brought a package of silver, then another came, then after him another and another, and his face was filled with joy. He (sallallahu alaihi wa-sallam) said: “Whoever starts a practice (Sunnah) in Islam, and others do likewise after him, there will be written for him a reward like that of those who followed him, without detracting it in the least from their reward. Whoever starts a bad practice (Sunnah) in Islam, and others do likewise after him, there will be written for him a burden of sin like that of those who followed him, without detracting it in the least from their burden.” [Saheeh Muslim]
Here, the meaning of the word ‘sunnah’ should be taken in the linguistic sense (i.e. practice) and not in the Shari’ah sense (i.e. the life example of Prophet Muhammad (sallallahu alaihi wa-sallam)) because otherwise it would imply that there is something bad in the Sunnah. Thus, the meaning will be the one who renews an evil act will get its evil.
Secondly, the Companion (radhi allahu anhu), who gave the charity did not start anything new, for giving charity was legislated from the early days of Islam, as proved by the Makkan soorahs. Rather he just renewed a Sunnah that was being neglected.
Besides, the Hadeeth uses words ‘good and bad’. And Islam is the complete religion, all the good and bad has been defined. There is no room for any addition or deletion. Allah says: “This day I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as you religion.” [Soorah al-Maidah (5): 4]
And His Messenger (sallallahu alaihi wa-sallam) said: “There is nothing that will take you closer to Paradise but that I have enjoined it upon you, and there is nothing that will take you closer to Hell but that I have warned you from it.” [Musnad ash-Shafa'I and others] And if one is to say that the people have the right to innovate in the religion, i.e. make additions in it, then he will be accusing the religion of incompleteness and deficiency.
Did Prophet Muhammad (sallallahu alaihi wa-sallam) celebrate his Birthday?
In regards to celebrating the Prophet’s Birthday, the legitimacy (authority, authenticity) is derived from a Hadeeth reported in Baihaqee from Anas (radhi allahu anhu): “The Prophet (sallallahu alaihi wa-sallam) performed Aqeeqah for himself after his Prophethood.”As-Suyutee said concerning this Hadeeth: “Another primary text has occurred to me by which the legitimacy of the Mawlid can be derived, namely what is reported by al-Bayhaqee from Anas (radhi allahu anhu) that ‘the Prophet (sallallahu alaihi wa-sallam) performed Aqeeqah for himself after his Prophet-hood.’
And it occurs that his grandfather Abdul Muttalib performed the Aqeeqah for him when he was a child of seven years, and the Aqeeqah is not repeated a second time. So, therefore this is to be taken to mean that what the Prophet (sallallahu alaihi wa-sallam) did was to openly manifest gratitude for Allah making him the mercy for the universe and to legislate this for his Ummah, just as he used to do by his sending salaam upon himself.
Therefore, it is recommended for us that we openly manifest gratitude for his birth.” (‘Husnul Maqsad’ of as-Suyutee contained in his ‘Haawi lil Fataawi’).
As-Suyutee quoted this hadeeth from ‘Sunan al-Kubraa’ (9/300) of al-Bayhaqee. Chapter: ‘al-Aqeeqah Sunnah’, yet it is strange that he did not quote the rest of al-Bayhaqee’s words. He (Al-Bayhaqee) said: “Abdullaah bin Muharrar reported a munkar (rejected) hadeeth concerning the Prophet’s performing Aqeeqah for himself …[quotes the hadeeth]…..”Abdur Razzaaq said, ‘indeed they (scholars of hadeeth) abandoned Abdullaah bin Muharrar due to the state of this hadeeth and it is reported from another perspective from Qataadah and yet another perspective from Anas and it is nothing.” ['Sunan al-Kubraa' (9/300) of al-Bayhaqee. Chapter: 'al-Aqeeqah Sunnah']
When Imaam Maalik was asked about this hadeeth he replied, “Do you see the Companions of the Messenger of Allah, for whom the Aqeeqah was not performed in the days of Jaahiliyyah, performing Aqeeqah for themselves in Islam? This is from the rejected (narrations)” [quoted from him by ibn Rushd al-Maaliki in the 'Book of Aqeeqah' of his work 'al-Muqaddamaat al-Mumahhadaat' 2/15]
Similar statements are reported from great scholars like; Abu Dawood in his ‘Masaa’il Imaam Ahmad’ Ibn Hibbaan said in his ‘Kitaab al-Majrooheen’ (2/29), An-Nawawee in ‘Majmoo’ Sharh Muhadhdhab’ (8/330) of an-Nawawee chpt: ‘Aqeeqah’ | Ibn Hajr al-Asqalaanee in ‘Talkhees al-Habeer’ 4/147 of ibn Hajr chpt: ‘al-Aqeeqah’. He also declares the hadeeth from all of it’s various perspectives to be da’eef in Fath al-Baree.
Therefore, to use this inauthentic Hadeeth to derive the legitimacy of Mawlid is not correct
The Necessity of Referring to Qur’an and Sunnah September 22, 2008
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by ‘Abdul-Qaadir ‘Abdul-’Azeez
It is necessary to refer all matters of disagreement between Muslims to Allaah and His Messenger, sallallaahu alayhe wa sallam. This is important for the Muslim to know and implement because it indicates the complete submission to Allaah without which one would not be a Muslim.
Allaah says, “If you differ in anything among yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and the Last Day. That is best and most commendable in the end” [4:59] also, He says, “And whatever you disagree upon, its decision is with Allaah” [42:10]
Ibnul Qayyim said, “Based on these verses, scholars have agreed that referring to Allah means referring to His Book, and referring to the Messenger, sallallaahu alayhe wa sallam, means referring to him in person when alive, to his Sunnah after his death.” The first verse of surah an-Nisaa (surah 4), is also proof that the Shari’ah has been perfected and completed. Ibnul Qayim commented on this verse, “It covers everything that the believers may disagree upon concerning their religion, from the smallest to the greatest, whether hidden or evident. And if there were not a clear solution to their disagreement in Allaah’s Book and His Messenger’s Sunnah, or if they were not enough for that, then He would not have ordered us referral to them.”
Shari’ah is the Judge and is not to be judged: This is its power and its role. This means that the Shari’ah rules and judges whether people’s sayings and doings are correct or not. It judges between them when in conflict and disagreement. It confirms the right and abolishes the falsehood. This fact sometimes is violated through some wrong practices:
Fanaticism: The fanatics in the different Madhahib, schools of thought, judge the Qur’an and Sunnah by what their Imam say. For example, Abul Hassan al-Karkhy, a prominent Hanafi Imam, said, “Every verse ‘in the Qur’an’ that differs with our Madhhab’s understanding is either wrongly interpreted or abrogated, and the same applies to every hadeeth as well.”
Democracy: Today, one of the ugly examples of people taking the Divine Shari’ah into their own hands, is the one related to the so-called democracy by taking people’s opinion, directly or through their parliament, about implementing the Islamic Laws. The essence of this is subjugating the implementation of the Creator’s Shari’ah to the will of His creatures or rendering it to a mere choice like any human-set constitution or laws. This is total and clear disbelief, Kufr.
In explaining the Islamic Aqeedah, Imam at-Tahawi said, concerning the one who rules with other than Allaah’s rule, “If he thought that ruling in accordance with what Allaah has descended is not mandatory and that he has a choice in it, or he belittled it, while certain that it is Allah’s judgement, then he has committed Kufr, disbelief.” No one from this Ummah is faultless except the Prophet, sallallahu alayhe wa sallam. And so Allah ordered us, when in conflict, to refer to Him and to His Messenger, sallallahu alayhe wa sallam, and not to refer to anyone else’s opinion or saying or laws. Hence it is understood that there can be fault in anyone’s sayings except the sayings of Allah and His Messenger, sallallahu alayhe wa sallam. This also indicates that the claim of some sects that their Imams are faultless is baseless.
Asserting this principle, Imam Malik said, “Any one’s sayings may be corrected except those of the Prophet, sallallahu alayhe wa sallam.” And similar statements were quoted from Abu Hanifa, Ahmed, Shafi’ee and others although their exact words may differ a little. Allaah says, “Had it been from other than Allah, much discrepancy would have been found.” [4:82]
The referral to the Qur’an and the Sunnah has to be done by those who qualify for it, the scholars, Allaah says, “If you do not know, ask of those who possess the Message.” [16:43]
With regards to asking the scholars and referring to them, we caution the Muslims from two types of scholars:
1) Scholars who are deeply buried under their books and have lost contact with the outside world. Ibnul Qayim said, “The Mufti and the Governor cannot govern fairly unless they have two kinds of knowledge. The first is the understanding of the reality, being totally involved in it and being able to derive facts from what happened using evidence, indications and signs, until they are totally informed. The second is the understanding of Allah’s rulings depicted in His Book or through the sayings of His Messenger, sallallahu alayhe wa sallam, and understanding how to apply them to the reality under consideration.”
Also, Abu Batah al-Akbari said, “Imam Ahmed said, ‘It is not acceptable for a man to establish himself as Mufti unless he has five characteristics. First, he must have the intention. If he does not have an intention, there will be no light in him or in his speech. Second, he must have the knowledge, tolerance, dignity and tranquility. Third, he has to be sure of his speech and his knowledge. Fourth, he must be self sufficient (financially). If not he will be used by people. Fifth, he must know the people.”
Ibnul Qayim commented on this saying, “Knowledge of the people is a great trait that every Mufti and Governor should have. They should be involved with the people, be very knowledgeable in enjoining the good and forbidding the evil, and then applying the one to the other. Otherwise they will do more harm than good. If they are not knowledgeable about people, they might mistake the oppressor for the oppressed and the rightful for the wrong-doer, and vice versa. If they are ignorant of the people, their circumstances and their customs, they will not be able to distinguish between the good and the bad. They have to be very knowledgeable in people’s cunning, deception, fraud, customs and traditions. A fatwah is subject to change depending on the time, place, customs and traditions and that is all from Allah’s religion.”
2) Scholars who sell themselves for worldly possessions. The Messenger of Allah, sallallahu alayhe wa sallam, said, “Keenness on money and worldly belongings will ruin someone’s religion more effectively than a couple of hungry wolves can ruin in a herd of sheep, if left alone with it.” (Daremi)
Ibnul Qayim said, “When people of knowledge prefer this worldly life and love it, they will definitely say what is not true about Allah, in their fatawa, judgments, sayings and actions.” This is due to the fact that Allah’s rulings are not always in accordance with people’s desires especially those in positions of power and those who follow dubious paths. Their needs are always fulfilled in disagreement with the Truth. If the scholars and Governors have a liking to power and follow dubious paths, they will have their way only by using what opposes the truth.
Beware of these two types of scholars. Those who have lost contact with reality and those who prefer worldly affairs especially in matters concerning jihad, enjoining the good and forbidding the evil, and everything that concerns tyrant rulers. Ibn Taymiyah has described both types of scholars in one saying, “It is imperative, concerning jihad, to take the opinion of the true religious people who have experience in real life, not the people who love this world and whose views on religion are not in depth. Their opinions and the opinions of those scholars who lack contact with reality and life should not be taken.”
THE ‘UTHMAANI STATE AND THE STANDPOINT OF THE DA’WAH OF SHAYKH MUHAMMAD IBN ‘ABD AL-WAHHAAB CONCERNING IT September 22, 2008
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THE ‘UTHMAANI STATE AND THE STANDPOINT OF THE DA’WAH OF SHAYKH MUHAMMAD IBN ‘ABD AL-WAHHAAB CONCERNING IT
By Shaykh Naasir ibn Hamad al-Fahd (fakkallaahu asrahu)
In the Name of Allaah, the Most Gracious, the Most Merciful.
All praise is due to Allaah, and may prayers and peace be upon the Messenger of Allaah, and upon his family and his companions and all who followed him.
To proceed:
This is a short study that clarifies the reality of the ‘Uthmaani state, which many from among those who are called “Islaamic thinkers” praise and speak well of, and describe it as the last of the bastions of al-Islaam, the destruction of which took away the honour of the Muslims.
Also, it clarifies the reality of the position of the da’wah of Shaykh Muhammad ibn ‘Abd al-Wahhaab – rahimahullaahu ta’aalaa – concerning this state.
And I have divided it into two sections:
The first section: Regarding the ‘Uthmaani state.
The second section: Regarding the standpoint of the Shaykh’s da’wah concerning it.
THE FIRST SECTION:
THE REALITY OF THE ‘UTHMAANI STATE
Verily, whoever considers the nature of the ‘Uthmaani state – from its rise up to its fall – will not have any doubt regarding its direct contribution in corrupting the ‘aqaa’id (beliefs) of the Muslims, and this becomes clear through two matters:
The first one: through its spreading of shirk.
The second one: through its war against tawheed.
[Those who defend the war of the 'Uthmaaniyyoon against ad-Da'wah as-Salafiyyah claim that this war was a political war. But the case is not so; rather it was from the very beginning a war based on 'aqeedah, started by the fataawaa of their 'ulamaa' from the qubooriyyoon. See Haashiyat Ibn 'Aabideen, 4/262.]
And the ‘Uthmaani state spread shirk by spreading the shirk-based tasawwuf that is founded on worshipping the graves and the awliyaa’, and this is an established fact that no-one argues about, even those who defend it. And I will quote in what follows some of the texts that prove this, from the very sympathisers with the ‘Uthmaani state themselves:
‘Abd al-’Azeez ash-Shanaawi said in his book ad-Dawlah al-’Uthmaaniyyah: Dawlah Islaamiyyah Muftaraa ‘Alayhaa (The ‘Uthmaani State: An Islaamic State Slandered) (1/59) – by way of praise – :
“And one of the manifestations of the religious direction in the policy of the state was the encouragement of tasawwuf among the ‘Uthmaaniyyoon. And the state gave the mashaayikh of the sufi tareeqahs wide-ranging authorities and powers over their students and followers. And these tareeqahs initially became widespread in Central Asia, then they moved to the majority of the areas of the state… And the state extended a helping hand financially to some of the sufi tareeqahs… And some of the most important sufi tareeqahs were the Naqshabandiyyah, the Mawlawiyyah, the Baktaashiyyah and the Rifaa’iyyah…” [End of quote.]
[And these tareeqahs are all founded on worshipping the graves and the awliyaa', and indeed upon shirk in the ruboobiyyah that the Arab mushrikoon confirmed belief in, and that is through the soofiyyah's beliefs in "al-ghawth", "al-aqtaab", "al-abdaal", and others whom they claim to control the universe. Refer to what Shaykh al-Islaam [Ibn Taymiyyah] wrote about the soofiyyah, and his debates with the followers of the Rifaa’iyyah (al-Fataawaa, volume 11), and refer to what Ihsaan Ilaahi Dhaheer wrote about the soofiyyah and about these tareeqahs and their practices of shirk in his book Diraasaat fit-Tasawwuf (Studies Regarding Tasawwuf), and what as-Sindi wrote in his book at-Tasawwuf fee Meezaan al-Bahth wat-Tahqeeq (Tasawwuf in the Balance of Investigation and Verification), and what al-Wakeel wrote in his book Haadhihi Hiyas-Soofiyyah (This is Sufism). And a detailed description of some of these tareeqahs will follow, in shaa’ Allaah.]
And Muhammad Qutb said in his book Waaqi’unaa al-Mu’aasir (Our Present Situation), page 155:
“Sufism began to spread in the ‘Abbaasi society, however it was an isolated corner of the society. But in the shade of the ‘Uthmaani state, and in Turkey to be exact, it became the society itself, and it became the religion itself.” [End of quote.]
And in al-Mawsoo’ah al-Muyassarah fil-Adyaan wal-Madhaahib al-Mu’aasirah (The Simplified Compendium of Contemporary Religions and Sects), page 348:
“Al-Baktaashiyyah: The ‘Uthmaani Turks were affiliated with this tareeqah, and it continues to be widespread in Albania. And it is closer to the shee’i tasawwuf than the sunni tasawwuf… and it had great authority over the rulers of the ‘Uthmaaniyyoon themselves.” [End of quote.]
[All of tasawwuf is innovation and bid'ah, and there is no such thing as a "sunni tasawwuf". And there will follow the details of this particular tareeqah.]
And in the book al-Fikr as-Soofi fi Dhaw’ al-Kitaab was-Sunnah (The Sufi Thinking in the Light of the Book and the Sunnah), page 411:
“And the ‘Uthmaani sultaans competed with each other in building tekkes, zaawiyahs, and the graves of the Baktaashiyyah. So some of the sultaans supported it, and others were opposed to them, preferring another different tareeqah.” [End of quote.]
For this reason, it is unsurprising that shirk and kufr became widespread, and tawheed began to fade away, in the lands that they ruled. And Shaykh Husayn ibn Ghannaam – rahimahullaahu ta’aalaa – said, describing their lands:
“Most of the people in his time – i.e. Shaykh Muhammad ibn ‘Abd al-Wahhaab – were sunk in pollution and smeared by the mire of impurity to the extent that they went headlong into shirk, after the Sunnah had been buried… So they turned to worshipping the awliyaa’ and the righteous people, and they discarded the collar of tawheed and the religion. So they exerted themselves in seeking aid from them in times of calamities, accidents, and disastrous events, and they ran to them asking them to fulfill their needs and remove their difficulties, from the living ones among them as well as their dead. And many people believed that inanimate objects could bring help or harm…” Then he mentioned the forms of shirk that existed in Najd, al-Hijaaz, al-’Iraaq, ash-Shaam, Egypt, and elsewhere. [End of quote.]
[Rawdhat al-Afkaar, page 5 onwards.]
And Imaam Sa’ood ibn ‘Abd al-’Azeez – rahimahullaahu ta’aalaa – (died 1229H) said in one of his letters to the ‘Uthmaani governor of al-’Iraaq, describing the nature of their state:
“So the sha’aa’ir (symbols) of kufr in Allaah and shirk, this is the situation that exists among you. Such as building domes over the graves, lighting lamps over them, hanging curtains over them, the visits to them in manners not legislated by Allaah or His Messenger, celebrating yearly festivals there, and asking those buried therein to fulfill needs, remove difficulties and answer pleas; all of this along with the abandoning of the obligatory duties of the religion that Allaah has ordered to be established, such as the five prayers and other than them. For the one who wants to pray prays alone, and the one who leaves the prayer is not objected to. And likewise is the case with zakaah. And this matter has spread and become well-known, and has filled the ears of many in the lands of ash-Shaam, al-’Iraaq, Egypt and elsewhere from among the lands.” [End of quote.]
[Ad-Durar as-Saniyyah, 1/382.]
This was, very briefly, the situation of the ‘Uthmaani state. If the above quotations are not sufficient to convince a person of this, then there is no hope for him to understand.
And as for the situation of its sultaans – which I have briefly indicated already – it is also of this kind. And I will mention a number of miscellaneous examples of these sultaans, in order to clarify their situation:
Sultaan Orkhaan the First (died 761H):
He is the second sultaan of this state, after his father ‘Uthmaan (‘Uthmaan the first, died 726H). His rule lasted for 35 years. And this sultaan was a sufi upon the Baktaashi tareeqah.
[See Taareekh ad-Dawlah al-'Aliyyah al-'Uthmaaniyyah, page 123, and al-Fikr as-Soofi, page 411. And al-Baktaashiyyah is also spelled al-Bakdaashiyyah (with a "daal" ? ) and al-Baktashiyyah (with a "taa'" ? ). And the historians have mentioned about this sultaan that he helped the Roman king against the Serbian king, because the Roman king promised to give his daughter to him in marriage. See Taareekh ad-Dawlah, page 125.]
And the Baktaashi tareeqah – which I have mentioned several times already – is a sufi, shee’i, baatini tareeqah founded by Khankaar Muhammad Baktaash al-Khurasaani, who spread it in Turkey in the year 761H. And it is a mix of the ‘aqeedah of wahdat al-wujood (the unity of all existence, essentially negating the separateness of Allaah from His creation), worship and deification of the mashaayikh, the ‘aqeedah of the Raafidhah regarding the imams, and they exaggerate regarding the Prophet (sallallaahu ‘alayhi wa-sallam) in a manner that takes them out of al-Islaam.
And from that is the saying of the student or “mureed” when he wants to enter into this tareeqah: “I have come with longing to the door of the Truth as a beggar, affirming Muhammad and Haydar (i.e. ‘Ali), and seeking the “secret” (as-sirr) and the “outpouring” (al-faydh) from both of them, and from az-Zahraa’ (i.e. Faatimah) and Shubayr and Shabar (i.e. al-Husayn and al-Hasan).” Then he says: “And with love I have submitted my inner self as a servant of the family of al-’Abbaas, and my refuge is al-Haajj Baktaash, the qutb (pivot) of the awliyaa’.” And he says to his shaykh: “Your face is a lamp, and a lighthouse of guidance, your face is an indicator to the form of the Truth, your face is the Hajj and the ‘Umrah and the Ziyaarah, your face is to the obedient ones the qiblah of leadership, your face is a summary of the Qur’aan.”
And the awraad of the Baktaashiyyah are on the ‘aqeedah of the Ithnaa’ ‘Ashariyyah Raafidhah. And they have in their ‘aqeedah, from their baatini awraad, and the way that they visit the graves to get their shirk-based “acceptance”, such things that are too terrible to mention.
[See them in detail in al-Fikr as-Soofi fi Dhaw' al-Kitaab was-Sunnah, page 409-424.]
Sultaan Muhammad the Second (al-Faatih) (died 886H):
He is one of the most famous of the sultaans of this state, and he ruled for 31 years.
After conquering Constantinople in the year 857H, he discovered the site of the grave of Abu Ayyoob al-Ansaari – radhiyallaahu ‘anhu – and built a tomb over it, and next to it he built a masjid, and the masjid was decorated with white stone. And he built over the tomb of Abu Ayyoob a dome. And the custom of the ‘Uthmaaniyyoon, in their blind-following of the sultaans, was that they would come in a big procession to this masjid, then the new sultaan would enter this tomb, and he would then receive the sword of Sultaan ‘Uthmaan the First from the shaykh of the Mawlawi tareeqah.
[See ad-Dawlah al-'Uthmaaniyyah: Dawlah Islaamiyyah Muftaraa 'Alayhaa, 1/64.]
And this sultaan was the first to lay down the foundations of “civil law” and “penal law”. So he replaced the shar’i bodily punishments that are narrated in the Book and the Sunnah – i.e. a tooth for a tooth, and an eye for an eye – with monetary fines, in a clear methodology that was completed by Sultaan Sulaymaan al-Qaanooni.
[See Taareekh ad-Dawlah al-'Aliyyah, page 177, and Fath al-Qustanteeniyyah wa-Muhammad al-Faatih, page 177.]
And he also issued a legislation – that continued to be implemented after him – which was that every sultaan who came to power could kill all of his brothers, so that the throne would be safe for him alone!!
[See ad-Dawlah al-'Uthmaaniyyah: Dawlah Islaamiyyah...", 1/64. And he began his rule by killing his own infant brother Ahmad! (Taareekh ad-Dawlah al-'Aliyyah, page 161).]
Sultaan Sulaymaan al-Qaanooni (i.e. the legislator) (died 974H):
And he is also one of the most famous sultaans of the ‘Uthmaani state, and his rule was approximately 46 years.
When he entered Baghdaad, he built a dome over the tomb of Abu Haneefah. And he visited the holy places of the Raafidhah in an-Najaf and Karbalaa’, and he rebuilt the structures there that had begun to deteriorate.
[See ad-Dawlah al-'Uthmaaniyyah: Dawlah Islaamiyyah...", 1/25, and Taareekh ad-Dawlah al-'Aliyyah, page 223.]
And he was called “Al-Qaanooni” because he was the first to introduce the European laws upon the Muslims, and to make them enforced in the courts. And it was the Jews and Christians who influenced him to do that.
[See Waaqi'unaa al-Mu'aasir, page 160, and Taareekh ad-Dawlah al-'Aliyyah, page 177 and page 198 onwards.]
Sultaan Saleem Khaan the Third (died 1223H):
Imaam Sa’ood ibn ‘Abd al-’Azeez – rahimahullaahu ta’aalaa – said in his letter to the governor of Baghdaad, which we have previously mentioned:
“Your situation, and the situation of your imams and your sultaans, testifies to your falsehood and your lying in regard to that (i.e. their claim to al-Islaam). For we have seen, when we opened al-Hujrah ash-Shareefah (the room of the Prophet), upon its owner be the best of prayers and peace, in the year 22, a letter from your sultaan, Saleem, sent by his cousin to the Messenger of Allaah (sallallaahu ‘alayhi wa-sallam), asking help from him and calling upon him to grant victory over the enemies. And it contains enough lowliness, humilation and self-abasement to testify to your falsehood. It begins: “From your little slave, Sultaan Saleem. To proceed: Yaa Rasoolallaah, we have experienced difficulty and hardship that we are unable to avert, and the slaves of the cross have taken over the slaves of ar-Rahmaan! We ask you to grant us victory over them and help us against them.” And he mentioned a lot of words of this general meaning. So look at this enormous shirk, and kufr in Allaah, the One, the All-Knowing! The mushrikoon did not even ask this from their idols al-’Uzzaa and al-Laat, for when hardship and calamities befell them they used to call only on the Creator of all beings!” [End of quote.]
[See ad-Durar as-Saniyyah, page 160, and Taareekh ad-Dawlah al-'Aliyyah, page 177 and page 190 onwards.]
Sultaan ‘Abd al-Hameed the Second (died 1327H):
This sultaan was a fanatical sufi upon the Shaadhili tareeqah. Here is a letter from him to the shaykh of the Shaadhili tareeqah of his time. He says in it:
“All praise is due to Allaah… I lift up this request of mine to the shaykh of the high Shaadhili tareeqah, and to the one who pours out the spirit and the life, the shaykh of the people of his age, Shaykh Mahmood Effendi, Abush-Shaamaat, and I kiss his two blessed hands, hoping for his righteous prayers. My master: By the tawfeeq of Allaah ta’aalaa I am constantly reciting the awraad of the Shaadhiliyyah night and day, and I request that I continue to be in perpetual need of your heartful prayers.”
[See Imaam at-Tawheed, by Ahmad al-Qattaan and Muhammad Zayn, page 148, and at-Tareeq ilal-Jamaa'ah al-Umm, page 56, and the filthy Kuwaiti magazine al-'Arabi, number 157-169.]
And the Shaadhili tareeqah is a sufi, grave-worshipping, shirk-based tareeqah, full of enough enormities and blasphemies to classify it among the idol-worshipping kuffaar.
[See some of the forms of their shirk, deviance and bid'ahs in Diraasaat fit-Tasawwuf, page 235, and at-Tasawwuf fee Meezaan al-Bahth wat-Tahqeeq, page 327.
As for the stories of the relations of this state with the Jews and Christians and other kuffaar, in their appointing them to positions of power, aiding them, and even making them equal with the Muslims, then they are many. Look, if you wish, in Taareekh ad-Dawlah al-'Aliyyah and ad-Dawlah al-'Uthmaaniyyah: Dawlah Islaamiyyah... and you will hardly find a single 'Uthmaani sultaan whose life does not feature something of that. See, for example, the life of 'Abd al-Majeed ibn Mahmood, who issued the Gulkhaanah Decree in the year 1255H, in which he declared total freedom in personal matters and in ideas, and made non-Muslims equal to the Muslims. See Taareekh ad-Dawlah al-'Aliyyah, page 455, and al-Islaam wal-Hadhaarah al-Gharbiyyah, page 15.]
Section:
As for the war of the ‘Uthmaaniyyoon against tawheed, then it is well-known. For they declared war against the da’wah of Shaykh Muhammad ibn ‘Abd al-Wahhaab – rahimahullaah – as is known. “They wish to extinguish Allaah’s Light with their mouths.”
And they sent campaign after campaign to war against the people of tawheed, until they crowned this war of theirs with the destruction of ad-Dir’iyyah, the capital of ad-Da’wah as-Salafiyyah, in the year 1233H.
[To know about some of their crimes, see 'Unwaan al-Majd, 1/157.]
And the ‘Uthmaaniyyoon, in their war against tawheed, sought help from their brothers the Christians. For one of the researchers in Europe discovered documents of correspondence between Napoleon Bonaparte, the ruler of France, and “al-Baab al-’Aali” (the “High Door”, the title of the ‘Uthmaani ruler), regarding the da’wah of Shaykh Muhammad ibn ‘Abd al-Wahhaab, and the necessity of taking decisive action against it, as it was a threat to their interests in the east.
[The introduction of 'Atiyyah Saalim to the book al-Imaam Muhammad ibn 'Abd al-Wahhaab, by Ibn Baaz. And the researcher was Ahmad at-Taweel, while presenting his doctorate.]
And during the wars of the ‘Uthmaaniyyoon against the people of tawheed, such atrocities were committed that made those of the crusaders pale in comparison. Here are some examples for you:
The ‘Uthmaani state wanted to incite its troops to kill the people of tawheed, so it issues a decree that every soldier will receive a reward for every one that he killed, and it was necessary that the soldier prove his kill by cutting off the ears of his victim and sending them to the capital al-Astaanah (Istanbul). So they did that in al-Madeenah, al-Qunfudhah, al-Qaseem, Dhirmaa, and elsewhere.
[See that in detail in Taareekh al-'Arabiyyah as-Sa'oodiyyah, by the Russian historian Vasiliev, page 173, 183, 176, and 184.]
As for their destruction of villages and cities, and even their burning of masaajid, then narrate without difficulty.
[See that in 'Unwaan al-Majd, 1/157-219, and also in the previous reference.]
And from their crimes is that they took the women and children of the people of tawheed as captives, and sold them as slaves. Al-Jabarti said in his Taareekh:
“And the month of Safar began on a Friday in the year 1235H… and during it a group of the Arab and Maghaaribah troops arrived, who had been in the land of al-Hijaaz. And they were accompanied by prisoners from the “Wahhaabiyyah”, women, girls, and boys. They came to al-Hamaayil, and sold them to whoever would buy them, even though they were Muslims and free people.” [End of quote.]
[Taareekh 'Ajaa'ib al-Aathaar, 3/606. But be careful regarding this book, for al-Jabarti, as is apparent from his Taareekh, was a sufi khalwati who venerated the graves and the awliyaa', indeed even the heretical deviants such as the zindeeq Ibn 'Arabi.]
And I conclude that with this event that was narrated by a Russian historian. He said:
“In the year 1818M – i.e. 1234H – ‘Abdullaah (Imaam ‘Abdullaah ibn Sa’ood ibn ‘Abd al-’Azeez ibn Muhammad ibn Sa’ood, the last imaam of the first Sa’oodi state) was taken via al-Qaahirah (Cairo) road to al-Astaanah (Istanbul), accompanied by two of those close to him, at the beginning of Kaanoon al-Awwal (December). And the Russian ambassador in al-Astaanah gave the following information:
Last week, the leader of the Wahhaabiyyoon, his minister and his imaam, who had been captured in ad-Dir’iyyah and later taken to the capital, were beheaded. Seeking to add to the impression of his victory over the worst enemies of the two cities that are considered to be the cradle of al-Islaam, the sultaan ordered on that day for an assembly to be made in the old palace in the capital, and they brought to the palace the three prisoners, bound in heavy chains and surrounded by the crowds of spectators. And after the introductory formalities, the sultaan ordered their execution, so the leader was beheaded in front of the main gate of the “Hagia Sofia”, and the minister was beheaded in front of the “Saraay Entrance”, and the third was beheaded in one of the main markets in the capital. And their bodies were put out on display with their heads under their armpits, and after three days they were thrown into the sea. And His Majesty ordered the observance of a special prayer of thanks to Allaah for the victory of the sultaan’s armies, and for the extermination of the group that had laid waste to Makkah and al-Madeenah, spread fear in the hearts of the Muslims, and exposed them to danger.” [End of quote.]
[Taareekh ad-Dawlah as-Sa'oodiyyah, by Vasiliev, page 186.]
Section:
So this was their enmity towards tawheed and its people, and this was their spreading of shirk and kufr. So how can it possibly be claimed that this corrupt, infidel state was an “Islaamic khilaafah”?! May Allaah have mercy on Imaam Sa’ood ibn ‘Abd al-’Azeez (died 1229H) when the ‘Uthmaani governor of al-’Iraaq said to him: “For we are Muslims in truth, and this is what all of our imaams have agreed upon, from all four madhaahib, and the mujtahidoon of the Deen and the Millah.”
So the Imaam replied:
“We have clarified from the Words of Allaah ta’aalaa, the words of His Messenger, and the words of the followers of the four imaams, that which refutes your weak case, and defeats your false claim. For not everyone who makes a claim proves it by his action. And a poor person does not become rich simply by saying: “A thousand deenaars!” And a tongue does not burn simply by saying: “Fire”. For verily, the Jews, the enemies of the Messenger of Allaah (sallallaahu ‘alayhi wa-sallam) said to the Messenger of Allaah when he called them to al-Islaam: “We are Muslims!” And the Christians said similar to that. And likewise Fir’awn said to his people: “And I show you not except that which I see to be correct, and I guide you not except to the path of correctness.” Yet he lied and uttered falsehood in that.” [End of quote.]
[Ad-Durar as-Saniyyah, 1/391.]
And likewise, whoever claims that the ‘Uthmaani state was a Muslim state, then he has uttered a lie and a falsehood, and the greatest forgery in this regard is that it was an Islaamic khilaafah!
[The fact that the 'Uthmaani state was a kaafir state does not necessitate the takfeer of everyone in it, and the two sons of Shaykh Muhammad ibn 'Abd al-Wahhaab (Husayn and 'Abdullaah) – rahimahumullaahu ta'aalaa – "It might be ruled that this village is one of kufr, and its people kuffaar whose ruling is that of the kuffaar, but it is not ruled that every single individual of them is himself a kaafir, because it is possible that among them were those upon al-Islaam who were excused from making hijrah, or who openly displayed his religion yet the Muslims did not know about him." Majmoo'at al-Masaa'il, 1/44.]
And know, O my brother, that no-one claims that the ‘Uthmaani state was an Islaamic state except for one of two people:
Either a misguided deviant who sees that shirk is al-Islaam.
Or a person ignorant about the affair of this state.
As for the one who understands tawheed, and who understands what this state was upon, and still has doubt regarding its affair, then he is in a very dangerous position, wallaahul-musta’aan (and from Allaah all help is sought).
THE SECOND SECTION:
THE STANDPOINT OF THE DA’WAH OF SHAYKH MUHAMMAD IBN ‘ABD AL-WAHHAAB CONCERNING IT
One of the misconceptions that is often brought up about the da’wah of Shaykh Muhammad ibn ‘Abd al-Wahhaab – rahimahullaahu ta’aalaa – is that it rose up against the ‘Uthmaani khilaafah, and divided the Muslims.
And many of the ‘ulamaa’ who defended the da’wah of the Shaykh tried to respond to this misconception, but the most that they could say was: “Najd was, from the beginning, independent from the ‘Uthmaani state, so for that reason the Shaykh’s coming was not an uprising against it.”
[See Da'aawaa al-Munaawi'een, 233-240.]
And the reality is that this statement is incorrect, for three reasons:
The first is that the ‘Uthmaani state did have nominal rule over Najd, because it ruled al-Hijaaz, al-Yemen, al-Ahsaa’, al-’Iraaq and ash-Shaam, and the taxes of the ameers of Najd used to come to the state via some of these countries.
[See ad-Dawlah al-'Uthmaaniyyah... 1/20, and 'Unwaan al-Majd, 1/97 onwards.]
The second is that even if we were to assume that Najd was independent, the da’wah of the Shaykh had entered al-Hijaaz, al-Yemen, al-Ahsaa’, al-Khaleej, and the outlying areas of al-’Iraaq and ash-Shaam. They attacked Karbalaa’ and beseiged Dimashq, and all of these were indisputably under the control of the ‘Uthmaani state.
The third is that the sayings of the imaams of the da’wah – rahimahumullaah – are in agreement that the ‘Uthmaani state was daar harb (in a state of war with the Muslims), except those who responded to the da’wah of tawheed, as we will later see, in shaa’ Allaahu ta’aalaa.
For the da’wah of the Shaykh – rahimahullaah – was the da’wah to pure tawheed, and war against shirk and its people. And one of the greatest defenders of shirk in that time was the ‘Uthmaani state. So the da’wah was an act of war against it. And I will narrate, in what follows, various quotes from the imaams of the da’wah and their followers, clarifying their standpoint regarding this state:
Imaam Sa’ood ibn ‘Abd al-’Azeez – rahimahullaah (died 1229H):
I have already narrated some quotes from him regarding the affair of this state. Here are more of his statements in the letter that he sent to the governor of Baghdaad:
“And as for your saying: “How can you so boldly and recklessly stir up fitnah by making takfeer of the Muslims and the people of the qiblah, and fight against a people who believe in Allaah and the Last Day…?” So we say: “We have already stated that we do not make takfeer due to sins, but rather we only fight against those who made shirk with Allaah, and attributed to Allaah partners, calling upon them as they call upon Allaah, slaughtering for them as they slaughter for Him, vowing to them as they vow to Allaah, fearing them as they fear Allaah, calling to them for aid in difficulties and for bringing good, and who fight to defend the idols and the domes built over the graves, which have been taken as idols worshipped besides Allaah. So if you are truthful in your claim that you are on the Millah of Ibraaheem and following the Messenger (sallallaahu ‘alayhi wa-sallam), then demolish those idols, all of them, and level them to the ground. And repent to Allaah from all of the shirk and bid’ah.”
Then he said: “Or, if you persist in this state of yours, and do not repent from the shirk that you are upon and observe correctly the religion of Allaah with which He sent His Messenger, leaving the shirk, bid’ah and superstitions, then we will not cease fighting you until you return to Allaah’s straight religion.”
[Ad-Durar as-Saniyyah, 7/397.]
Shaykh Sulaymaan ibn ‘Abdillaah ibn ash-Shaykh – rahimahullaah – (died 1233H):
When the Turks invaded the land of tawheed, Shaykh Sulaymaan ibn ‘Abdillaah wrote a book entitled ad-Dalaa’il (The Proofs), regarding the apostasy and kufr of whoever aided them and sided with them, even if he was not upon their religion of shirk. And he mentioned therein more than twenty proofs for that, and he referred to the invading army as “the troops of domes and shirk.”
[Ad-Durar as-Saniyyah, 7/57-69.]
Shaykh ‘Abd al-Lateef ibn ‘Abd ar-Rahmaan ibn Hasan – rahimahullaah (died 1293H):
In one of his letter to Shaykh Hamad ibn ‘Ateeq – rahimahullaah – regarding the case of ‘Abdullaah ibn Faysal, the imaam at that time, seeking help from the ‘Uthmaaniyyoon against his brother Sa’ood ibn Faysal, when the latter defeated him in the battle of Joodah during the events around the year 1289H, he said:
“And ‘Abdullaah had a legitimate rule and bay’ah in general, but later on I found out that he had corresponded with the kaafir state (i.e. the ‘Uthmaani state), sought help from it and brought it to the lands of the Muslims. So he became like the one about whom it is said [poetry]:
And the one who seeks protection with ‘Amr in his difficulty,
Is like the one who seeks protection with fire from the burning heat.
So I spoke to him verbally, objecting to his action and declaring my disassociation from it, and I spoke harshly to him, telling him that this is destruction of the fundamentals of al-Islaam and uprooting of its bases, and that it was this and that and the other… the details of which conversation I cannot remember right now, so he expressed repentance and regret, and he made much istighfaar. And I wrote, at his dictation, to the governor of Baghdaad: “Allaah has sufficed, made easy, and arranged for the people of Najd and the bedouins that which has fulfilled our need, in shaa’ Allaah. So we are no longer in need of the army of the state,” and words to that effect. And I believe he sent the letter and disassociated himself from what had occurred, and it was a long letter.”[End of quote.]
[Ad-Durar as-Saniyyah, 7/184, and Tadhkirat Ulin-Nuhaa wal-'Irfaan, events of the year 1289H, from the first volume.]
And he said in another letter to one of the students of knowledge regarding the same affair:
“As for Imaam ‘Abdullaah ibn Faysal, then I have advised him, as I have mentioned, with very harsh advice. And I reminded him in the advice of the aayaat of Allaah and His right, and the obligation of preferring His good-pleasure, and keeping far away from the enemies of His religion, the people of ta’teel (negation of the Sharee’ah), shirk, and clear kufr. And he expressed repentance and regret…” [End of quote.]
[Majmoo'at ar-Rasaa'il, 2/69.]
And he said regarding the entry of the ‘Uthmaaniyyoon to the Peninsula in the year 1298H:
“So whoever understands this fundamental principle – i.e. tawheed – will understand the harm of the fitnah that is current in these times regarding the Turkish armies. And he will understand that it (i.e. the fitnah) comes back to this principle, breaking it and demolishing and and utterly effacing it. And it leads to the predominance of shirk and ta’teel, and the raising of its banners of kufr.”
[Ad-Durar as-Saniyyah, 7/148-152.]
And he said in a poem about this affair:
And the leader of the people has brought to the Turks a state
Which has committed the greatest crimes against the Millah of al-Islaam.
And it contains:
And they travelled to the people of shirk and submitted to them,
And there came to them every slander and every magician.
And it contains:
And the power has gone to the people of refusal and shirk,
And by them has been established the marketplace of destruction and evil.
And places for sodomy and vileness have returned among them,
That are frequented by every immoral one.
And the unity of the religion has been shattered, and its rope cut,
And it has become lost among the ranks of the soldiers.
And it contains:
And you have made alliance with the people of the Fire, in your stupidity,
And you have become, for the religion of Allaah, the first kaafir.
So ask the dweller of al-Ahsaa’, are you a believer
In this, and what is contained in the authentic books?
[Ad-Durar as-Saniyyah, 7/187-191, and Tadhkirat Ulin-Nuhaa... 1/198-202. And he made particular mention of al-Ahsaa' here because the 'Uthmaaniyyoon, after Imaam 'Abdullaah had asked them for aid, entered al-Ahsaa' and took over it first. See the details of that in the events of the year 1289H, from Tadhkirat Ulin-Nuhaa 1/197, from his saying: "The mention of what occurred and took place with the arrival of the 'Uthmaani soldiers and the Turkish troops."]
And he said in another poem:
When the army of deviation appeared, to demolish
The land of guidance and the laws of goodness,
A people intoxicated, their companion would not wake up,
Never, and he would end up in loss,
A people, you see them rushing to every gathering
In which is misfortune and every kufr is close by,
Indeed, in which the laws of the Christians are ruling,
Without any text that has come from the Qur’aan.
So look at the rivers of kufr that have exploded,
They have clashed with the Sharee’ah of ar-Rahmaan.
[Ad-Durar 192-194, at-Tadhkirah 1/203-206. And the amazing thing is that this is the description of the 'Uthmaani troops in the year 1289H, and in the Taareekh of al-Jabarti there is an identical description of the troops who entered the Peninsula around the year 1226H, as he says in his Taareekh (3/341): "And some of their high-ranking people who call to righteousness and piety said to me: "How will we attain victory when the majority of our soldiers are not on the Millah, and among them are those who do not practice the religion? And boxes of intoxicating drinks were brought with us, and you would never hear in our ranks the adhaan being called, nor was the obligatory salaah established among them, and they gave no concern at all to the symbols of the religion... etc." [End of quote.]]
Shaykh Hamad ibn ‘Ateeq – rahimahullaahu ta’aalaa – (died 1301H):
He was – rahimahullaahu ta’aalaa – one of the hardest of the ‘ulamaa’ in his stance regarding this state. See the letters written between him and Shaykh ‘Abd al-Lateef ibn ‘Abd ar-Rahmaan ibn Hasan in the seventh and eighth volumes of ad-Durar as-Saniyyah, and I have mentioned some of them. And when the kaafir ‘Uthmaani armies entered the Arabian Peninsula, some of the traitors and deviants from the bedouin entered their ranks. So just as Shaykh Sulaymaan ibn ‘Abdillaah – rahimahullaahu ta’aalaa – had written the book ad-Dalaa’il, when the ‘Uthmaaniyyoon entered the Peninsula in his time, regarding the ruling of aiding them, likewise Shaykh Hamad – rahimahullaahu ta’aalaa – wrote a book entitled Sabeel an-Najaah wal-Fikaak min Muwaalaat al-Murtaddeen wal-Atraak (The Path of Salvation and Release from the Alliance with the Apostates and the Turks), regarding the takfeer of whoever aided these armies that were called “Islaamic”!!
[This book is well-known by the name Sabeel an-Najaah wal-Fikaak min Muwaalaat al-Murtaddeen wa-Ahl al-Ishraak (The Path of Salvation and Release from the Alliance with the Apostates and the People of Shirk) instead of wal-Atraak (and the Turks), and the correct name is the one we have mentioned for the following reasons:
a] The original written copy was of this title, and it was from the time of the Shaykh. See Sabeel an-Najaah with the editing of al-Faryaan, page 12.
b] The Shaykh himself mentioned this title in the introductory khutbah of his book Sabeel an-Najaah, page 24.
c] The time of the book’s writing and also its contents point to this title, such as his saying on page 35: “O you who believe! Do not take the Jews and Christians as awliyaa’…” And likewise whoever allies with the Turks becomes a Turki.” And Allaah knows better.]
Shaykh ‘Abdullaah ibn ‘Abd al-Lateef – rahimahullaahu ta’aalaa – (died 1339H):
He was asked – rahimahullaahu ta’aalaa – about the one who did not make takfeer of the state – i.e. the ‘Uthmaani state – and the one who brought them to fight against the Muslims, and chose their wilaayah (authority) and that it was obligatory to wage jihaad alongside them, and about another who did not have that view but rather said that the state and those who brought them were Muslim transgressors (bughaat), and it is not lawful do deal with them except in the way that the Muslim transgressors are dealt with, and that what was taken as booty from the bedouins is haraam. So he replied:
“Whoever does not know the kufr of the state, and does not differentiate between them and the Muslim transgressors, then he does not know the meaning of “laa ilaaha illallaah”. So if he believes, along with that, that the state are Muslims, then this is even worse and severe, because it is doubting the kufr of one who has committed kufr in Allaah and shirk with Him. And whoever brought them and aided them against the Muslims with any form of aid, then this is clear apostasy (riddah).” [End of quote.]
[Ad-Durar as-Saniyyah, 8/242.]
Shaykh Sulaymaan ibn Sahmaan – rahimahullaahu ta’aalaa – (died 1349H):
He said – rahimahullaah – in one of his poems:
And what is said of the description of the Turks regarding their kufr,
Then it is true, for they are the most disbelieving of the people (akfar an-naas) in the religions.
And their enmity towards the Muslims and their evil,
Grows and increases in the deviation, more than the other sects.
And whoever takes the kaafiroon as awliyaa’ then he is like them,
And there is no doubt regarding his takfeer for anyone with intelligence.
And whoever might ally with them or go towards them for support,
Then there is no doubt as to declaring him a faasiq, and he is in a shaky position.
[Deewaan ibn Sahmaan, page 191.]
Shaykh ‘Abdullaah ibn Muhammad ibn Saleem – rahimahullaah – (died 1351H):
The Shaykh – rahimahullaah – was sitting one afternoon in the corner of al-Masjid al-Jaami’, waiting for the Maghrib prayer, and in the first row there were men who did not know that the shaykh was present there. So one of them spoke to his companion saying to him: “It has reached us that the ‘Uthmaani state has predominated, and that its banners have become victorious!” And he went on praising it. So as the shaykh prayed with them, and after the salaah he gave a touching sermon, and he went on to blame the ‘Uthmaaniyyoon and to blame those who loved them and praised them [saying]: “Whoever said that saying must regret what he said and make repentance for it! What religion is there for the one who loves the kuffaar and is happy with their predominance and their advancement?! If the Muslim does not affiliate himself with the Muslims, then with whom will he affiliate himself?”
[Tadhkirat Ulin-Nuhaa, 3/275.]
And Shaykh Husayn ibn ‘Ali ibn Nufaysah [one of the contemporaries of Shaykh Sulaymaan ibn Sahmaan] said in one of his poems:
So O state of the Turks, may your power never come back
To us, and to our homelands may you never return,
You took power, and opposed the way of our Prophet,
And the evils and intoxicants you made permissible.
You made the symbols of the mushrikoon your own symbols,
So you were quicker to committing shirk than they were.
You gave the religion of the Christians pre-eminence,
So you have borne impurity upon great impurity.
So away with you, off with you, defeat upon you,
And whoever loved you and inclined towards you.
[Tadhkirat Ulin-Nuhaa, 2/149. And in a poem of Saalih ibn Saleem, in memory of Ibn Sahmaan:
And he clarified therein the ruling of the Turks, and their kufr
And the ruling of friendship and alliance with the state.
(Tadhkirat Ulin-Nuhaa, 3/254.)]
And ‘Abd ar-Rahmaan ibn ‘Abd al-Lateef ibn ‘Abdillaah ibn ‘Abd al-Lateef Aal ash-Shaykh said:
“And it is well-known that the Turkish state was an idol-worshipping state, whose religion was shirk and bid’ah, and which used to defend such things…” [End of quote.]
['Ulamaa' ad-Da'wah, written by him, page 56.]
Section:
It is clear from what has preceded that the imaams of the da’wah viewed the kufr of the ‘Uthmaani state, and that it was a daar harb. And this is an open and clear matter – I mean the kufr of the ‘Uthmaani state – and I do not believe that anyone who has read or heard what they were upon of shirk, or who has read what the imaams of the da’wah said regarding their standpoint from this state, will continue to hold any doubt regarding them.
Otherwise, one of the following three applies to him. Either:
a] He is accusing the imaams of the da’wah of ignorance.
b] Or he considers tawheed to be a secondary matter.
c] Or he is a stubborn rejector.
We ask Allaah to grant us sincerity and conformity in our knowledge and deeds, and may Allaah bless and grant peace to our Prophet Muhammad, his family and all of his companions.
Sinful Mufti September 22, 2008
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Istifta of a Sinful (Fasiq) Mufti
A Fasiq Mufti is the one who lacks moral integrity (‘Adalah). This is when a person falls short in his obligations, specially the obligatory prayers, or regularly misses supererogatory (Nawafil) prayers, or commits a major sin, or persists on committing a minor sin, or does not pay attention to aspects that effect his reputation and standing in society (Muru’ah), such as not covering one’s head in a country where to do so is disliked, or eating on the streets in a country where such a practice is disliked, and so forth.
*Ibn al-Salah , Ibn Taymiyah and al-Mardawi consider it impermissible to ask a Fasiq Mujtahid in any instance. As for Ibn al-Qayyim, he says, having first agreed with this opinion, that it is permissible to ask a Fasiq Mufti, upon condition that he is does not publicise his sins, or call openly to innovations in the religion, which itself differs according to time and place. He argues that if sins were to become widespread, and if we were to reject the Fatawa, imamate, or witness of a Fasiq, then the Islamic laws would become defunct. Therefore, under normal circumstances, consideration is to be given to the one most suitable for Ifta, and then the next suitable, but, in cases of necessity, and when sins and disobedience have become prevalent, one has no choice but to remain patient and practice the lowest form of forbidding evil. Therefore, if Fisq is prevalent amongst Muftis, and one is unable to find a pious Mufti at all, then one should ask the least sinful amongst them.
Istifta of a Mufti whose condition is unknown (al-Mastoor)
Al-Mastoor is the one who outwardly appears to be upright, whilst his inner state is not known. Al-Mardawi says that it is not permissible to ask a Mufti if his condition is unknown, where as Ibn al-Qayyim and Ibn Taymiyah allow it, in addition to Ibn al-Salah who argues that it is difficult to ascertain whether one is upright inwardly or not, hence, the masses should not be burdened with that which is beyond their capabilities.
Istifta of a Careless Mufti
Al-Mardawi says that it is prohibited for a Mufti to be careless in issuing verdicts, just as it is prohibited for the layman to follow such a Mufti. He reports that Ibn Taymiyah said: “It is not permissible to ask a person, except one who issues verdicts based on knowledge and justice”. Ibn Hamdan, from the Hanbalis, and Ibn al-Salah and al-Nawawi, from the Shafi’is, hold the same opinion, further adding that from carelessness is to fail to verify the facts of a case before passing a verdict, or doing so hastily, without giving the issue due thought, and so forth. These are some of the indications of* a ‘careless Mufti’, and if a Mustafti ever notices these traits in a Mufti, it becomes forbidden for him to ask him for a verdict in any issue.
A Caution from the Worldly Mufti
Ahmad ibn Hanbal wrote to Sa’id ibn Ya’qub:
“Bismillah al-Rahman al-Rahim,
From Ahmad ibn Muhammad [ibn Hanbal] to Sa’id ibn Ya’qub. To proceed:
Verily, the world is a disease, and the Sultan is a cure, while the scholar is a doctor. If you notice the doctor pulling the disease towards himself, then beware of him.
Was-Salaamu ‘Alaik”
Ibn Taymiyah said, commenting on Imam Ahmad’s statement: “This entails warning against asking the one from the scholars who seeks wealth and status.”
It is authentically reported that Abu Hazim said: “[In the past] the scholars would flee from the ruler, whilst he would pursue them. Today, they (the scholars) come to the door of the ruler, whilst the ruler flees from them”; and in our time, the evil scholars chase after the rulers, in the same manner that these rulers run after these these evil scholars, seeking to use them for their political expediency, and to crush any Islamic resistance – the most recent example of this being the infamous Fatwa endorsing the French move to ban Hijab, and thereby, crushing the political Jihad of the French Muslims under their feet.
It is therefore prohibited to ask such a ‘Mufti’ about any religious matter – in spite of the fact he may be the state Mufti – particularly in a secular state that is known for its ideological and military war against the Shari’ah. Moreover, what occurs in most countries in the present time – namely, that a scholar is selected by a secular government to be the ‘state Mufti’ – was condemned as an innovation in Allah’s religion by Ibn Badran al-Dimashqi, who says: “And what has been innovated in our time, that they gather the people wearing turbans, and choose from amongst them a Mufti, and call him ‘Head of the scholars’, then the government establishes him as a Mufti, and restricts the entire process of Ifta to him, whilst often the one instated in this position is an ocean of ignorance, who would not be able to make head or tail of an expression from the books of jurisprudence were it to be given to him. So we ask Allah for a good end.
Choosing a specific person for the position of Ifta – in the sense that the ruler would not accept a Fatwa except that which originated from him – was not known in the early centuries, for the process of Ifta continued to be delegated to the known scholars until Sultan Saleem II entered Damascus in the year 922 AH and took possession of the city; observing the discord amongst many of those who claimed to have knowledge, he then designated the process of Ifta, in each Madhab, to one of the esteemed scholars of that Madhab, as a means to appease the discord. This remained the status quo for some time, until this lofty position was obtained by many of those ignorant of the principles (Usul) or of jurisprudential matters (Furu’), and so the matter was given to the undeserving and incompetent.”
