A Letter to Hamza Yusuf Hanson

Madraj’l-Mi`raaj Min Jubb’l-Istidraaj

بِسْمِ اللَّهِ الرَّحْمَنِ الرّحِيمِ وَصَلّى اللّهُ عَلَي سَيِّدِنَا مُحَمَّدٍ وعَلَى آلِهِ وَصَحْبِهِ وَسَلَّمَ تَسْلِيماً

In the name of Allah ta`ala, the Beneficent, the Merciful, may Allah bless him and grant him peace. Says the poorest slave in the greatest need of the mercy of his Lord, the one chained with the shackles of his ignorance and persistence in sin – Abu Alfa Umar MUHAMMAD SHAREEF bin Farid, may Allah ta`ala forgive him and open the door of repentance to him – Amen.

All praises are due to Allah, the Lord of the worlds who has blessed us with the blessings of Islam and Iman, and who has guided us by means of our master Muhammad, upon him be the best blessings and most perfect peace; and upon his family, Companions, wives, and descendents. May Allah ta`ala be pleased with the masters among the Taabi`een, the Right-Acting scholars, the four Imams who exercised independent judgment, and with those who follow them until the Day of Judgment.

This is an open letter to you Sidi Hamza, may Allah protect you and guide you to what is correct. I have named it:

The Path of Ascent From the Abyss of Enticement

My objective is neither to bring shame upon you nor to be preoccupied with your faults. My objective is to advise you and give you council, which is the obligation that Allah ta`ala has made incumbent upon us towards one another. Our teacher, the shaykh of our shaykhs and the Amir of our armies – Shaykh Abdullahi Dan Fuduye’ said in his Nasaa’ihi ‘l-Muhimma: “Realize that counsel (an-Nasiha) is apart of Iman and the fulfillment of counsel is from the tokens of certainty (`alaamaat 'l-iqaan). The most ignorant of men is the one who neglects his soul until he enters his grave. About this the Messenger of Allah may Allah bless him and grant him peace has said, "The most clever of men is the one who subjugates his soul and acts in accordance with what will come after death. The most stupid of men is the one who allows his soul to follow its passions and has false hopes concerning Allah." The Messenger of Allah may Allah bless in him and grant him peace said, "The deen is good counsel." It was said to him, "With whom, O Messenger of Allah?" He said, "With Allah, His messenger, His book, the common among the Muslims and the elite.”

Further, my objective in this open letter is to command what is good and forbid what is evil, which is the pivot and axis of this deen and what makes this Umma distinct from all other communities. Allah ta`ala says:

وَلتَكُنُ مِنكُم أُمَّةً يَدعُونَ إِلَى الْخَيرِ وَيَأمَرُون بِالمَعرُوفِ وَيَنهَونَ عَنِ الْمُنكَرِ

“Let there emerge from amongst you a community, calling to excellence, commanding what is good, and forbidding indecency.” And there is the words of Allah ta`ala:

كُنتُم خَيرُ أُمَّةٍ أُخرِجَتْ لِلنَّاسِ تَأمَرُونَ بِالمَعرُوفِ وتَنهَونَ عَنِ المُنكَرِ وتُؤمِنُونَ بالله

“You are the best community which has been brought out for mankind. You command the good, forbid indecency and believe in Allah.” There is the words of the Messenger of Allah, may Allah bless him and grant him peace as related by at-Tirmidhi: “

والّذي نفسي بيده لتأمرون بالمعروف ولتهون عن المنكر أو ليوشكن اللّه يبعث عليكم عقابًا منه ثمّ تدعونه فلا يستجاب لكم

“You should command the good and forbid indecency or Allah will soon dispatch against you a punishment from Himself. Then you will supplicate Him and He will not answer you.” Further, Sidi Hamza, consensus (al-ijma`) upholds the obligation of commanding the good and forbidding indecency. Shehu Uthman Dan Fuduye’ said in his Amr Bi’l-Ma`aruuf:

فهو أن المسلمين في الصّدر الأوّل وبعده كانوا يتواصلون بذلك ويوبخون تاركه نص على هذا غير واحد من علماء السّنّة، ولا يتوقف وجوبهما على ظهور الإمام كما تزعم الرّوافض ولا يختص ذلك بالولاة

“It is that the Muslims, from the earliest periods and after that, have encouraged that and have rebuked those who neglected it. This has been stipulated by more than one of the scholars of the Sunna. And its obligation is not conditional with the appearance of Imam al-Mahdi, as the Rawaafid claim, nor is it a specific responsibility of the government.”

If, Sidi Hamza, you claim that I do not have the right to command the good or forbid indecency, due to my evident ignorance, prior and persistence sins, or due to my lower station; then realize this does not prevent me, (if the above is true), from commanding the good and forbidding indecency as well. Again, Shehu Uthman Dan Fuduye’ said in his Ihya ‘s-Sunna: “The disagreements of the scholars is a mercy. Based upon that, objection is not permitted except for him who knows that the action, which he is prohibiting, there is absolute agreement concerning its prohibition - and the action which he is commanding, there is absolute agreement concerning its obligation. What we mean by objection in this context is the prohibited objection, because if it can be objected to - then the proof upon which it depends can also be objected to. Further, if it can be commanded - then that commanding should be done with sincerity and guidance, which is giving good advice and excellent deeds.” Ibn al-Hindi said, “Do not oppose everyone who passes judgment concerning a problem from the issues of the branches of the deen, except when you are certain that his judgment contradicts the Qur'an or the Sunna. If you are not certain of that, then do not raise objection to his judgment. Even when you realize that his judgment contradicts the Mudawwana or other books of jurisprudence.” Further, the Shehu said in his above mentioned Amr Bi’l-Ma`aruuf:

وقال إمام الحرمين: إنّ الحكم الشّرعي إذا استوى في أدراكه العام والخاص ففيه للعام وغير العالم الأمر بالمعروف والنّهي عن المنكر وإذا أختص مدركه بالإجتهاد فليس للعوام فيه أمر ولا نهي، بل الأمر موكّل إلى أهل الإجتهاد، وقال الإشبيلي في شرح الأربعين النّووية: وإنمّا يأمر وينهى من كان عالمًا بما يأمر به وينهى عنه فإن كان من الأمر الظّاهرة مثل الصّلاة والصّوم والزّنى وشرب الخمر ونحوها فكلّ المسلمين علماء بها وإن كان من دقائق الأفعال والأقوال وما يتعلّق بالإجتهاد لم يكن للعوام فيه مدخل ولا لهم انكره، وذلك للعلماء انتهى، قلت: لا يختص وجوب الأمر بالمعروف والنّهي عن المنكر بمن يكون ورعًا لا يرتكب مثله، بل من رءى منكرًا وهو يرتكب مثله فعليه أن ينهى عنه لأن تركه للمنكر ونهيه فرضان متميّزان وليس لمن ترك أحدهما أن يترك الأخر.

“The Imam al-Haramayn said: ‘Legal judgment affirms that when comprehending a thing is equal to the common and the elite, then the common people and not just scholars have the right to command the good and forbid indecency. However, when comprehension is specific to independent judgment, then the common have no way of entrance into that, neither in commanding nor in forbidding. Rather, the affair, in that case, is the sole responsibility of the People of Ijtihaad.’ Al-Ishbili said in his commentary upon the al-Arba`een of an-Nawawi: ‘Truly commanding and forbidding is only incumbent upon the one who is knowledgeable of that in which he is commanding and forbidding. If it is from the matters of the outward, like the prayer, fasting, fornication and adultery, drinking intoxicants, and the like - every Muslim is knowledgeable of these. However, when it is from the details of actions and words, and what is included in the realm of independent judgment (al-ijtihaad) - then there is no way for the common person to enter into any discussion concerning that, nor is there anyway for them to object to it. That is only fitting for the scholars to do.’ I say: The obligation of commanding and forbidding is not explicit for the one who is piously scrupulous who has not committed the like thereof. Rather, whoever sees evil, even if he himself is committing the like thereof, is still obligated to forbid it. This is because avoiding evil and forbidding evil are two distinct obligations. It is not permissible for one who neglects one of them to also neglect the other.”

Sidi Hamza, I am the first to admit of my persistence in sins and ignorance. However, this admission should not silence me when those more knowledgeable than me and more pious do things, which are clearly contrary to the Book of Allah and the Sunna of His Beloved Messenger, may Allah bless him and grant him peace. I have noticed in these times how Imams and leaders are silent due to their intimidation of those they consider their ‘betters’ in knowledge and piety. This prevails today in spite of the fact these Imams are elders and have been responsible for establishing the deen in the United States when you and I were, mere kids. This is reprehensible and must be stopped. I have also noticed how whenever an arrogant person is asked to adhere to what is right, they say that the person giving the advice has to also follow his own advice. This is nothing but mere arrogance and conceit, which are traits far from someone accustomed to calling people to the door of Allah ta`ala. One of the enduring axioms of this age was what Shaykh Abdullahi Dan Fuduye’ said in his great text on verbal conjugation called al-Bahr’l-Muheet:

لاَ طَاعَةُ لِلْعالمِ فِي البَاطِل وَالحَقُّ مَقْبُولٌ وَلَوْ مِن الجَاهِلِ

“There is no obedience to the scholar in that which is false

And the Truth is accepted even if it is from the ignorant one.”

If, after recognizing that the truth must be accepted even when it comes from an ignorant person like myself, you then say: ‘What motivates you and others who criticize me, is mere envy and jealousy.’ Or you may say that it is injury to your person, or cruelty. Yet, this too should not prevent you from accepting the truth when it comes. Shaykh Abdullahi Dan Fuduye’ said in his excellent work Lubaab ‘l-Madhkhal:

إذ ابتلى بالإذاية للإجتماع بهم فلينظر فيما قالوا فإن وجده حقًّا فليعلم أنّه نذير جاءه من ربّه ليتوب عليه أو يُوقِع عليهم النكال فيتبادر إلى التّوبة ويرى الإحسان ممّن قال فيه وإن لّم يجد ما قيل فيه ويشكر حين سلّمه ممّا وقّع إخوانه فيه إذ لو عكّس الأمر لكان بلاءً ويمتثل السّنّة بالدّعاء الوارد في ذلك بقوله الحمد للّه الّذي عافاني ممّا ابتلاه به وفضّلني على كثير ممّن خلق تفضيلا

“If due to socializing with the people it causes a person to be afflicted by their injuring him, then he should examine what they are saying. If he finds it to be the truth, then he should realize that the person who he considers to be causing him injury is actually a warner who has come from his Lord, so that he would make repentance. Or there has fallen on him a punishment in order to cause him to rush towards repentance. However, if he does not find the truth in what is said about him, he should then show gratitude to Allah when he finds that he is safe from what his brothers accuse him of. Because if the affair is opposite of what they say, then this is simply a trial and he should imitate the practice of the sunna by making the supplication which has been narrated in such circumstance. And it is his saying: ‘All praises are due to Allah who has saved me from what He has afflicted others and has made me evidently fortunate above others from among the people.” Therefore, Sidi Hamza, there can be no excuse for not accepting the truth regardless of who says it or for what reason they are saying it. When the truth comes, it comes from Allah ta`ala, and this is regardless if it comes from the tongue of a dog, lizard, disbeliever, Iblis, or a wanton ignoramus such as myself.

There have been several points that you made recently, as a result of the recent tragedy, which seem to be contrary to the Book and the Sunna and other points that you made about which the scholars differ. As for those statements by you that are contrary to the Book and the Sunna, I will address these, giving the proofs from the Book, the Sunna and the opinions of the scholars. As for the points that you made in which there is difference of opinion, I will simply give the opinions of those scholars whose views are contrary to those which you hold. I ask that Allah ta`ala will make this purely for his sake and that He will open your heart to accept my Naseeha. We seek refuge with Allah ta`ala from showing-off, arrogance, conceit and exposing the faults of one another, by the rank of His noble and generous Prophet, upon him be blessings and peace to the number of created things.

I commend your desire to protect the believers in the United States, which has been demonstrated by your unending public interviews in the media. One such interview was the one conducted on CBC by Michael Enright where you said: “But the word jihad is probably one of the highest concepts that the Arabs and the Muslims have. It represents really the best of humankind. In the Qur'an it is never once used to express a military meaning. Not once.” Is the above statement apart of deception (khada’`), which is permissible to Muslims during the times of war, as you have said in some of your correspondences with me, or is this your real feelings? If you say that it was deceit on your part, realize that the state department with all of their intelligence sources and Arabists, will eventually come upon your true feelings about this subject. They will, like what is being done now to many of our Arab and Asian Muslim leaders in the US, uncover your deception. They will expose you, and present to the American public, those statements made by you, which are contrary to your public statements. This is in spite of the fact that you often tell people after your speeches, that what you said to them is an amaana (trust), and is not to be told to anyone else. The Shehu often said: “Your secret is your captive until you tell someone else, then you become its captive.” He also said: “If you were not strong enough to hold your own secret, how can you blame others for revealing it?” Thus, everything that you have said, will eventually come to the light. Especially, when Arabs, Asians and other unfortunate ‘muslims’ are joining the FBI and CIA in large numbers. Their desire to taste the Amerikkkan dream and be accepted by the government is urging many of these people to become jasuus (spies). I can guarantee that everyone of us, have shadows close to us who inform the government about our real views and objectives. You are no exception. Sometimes the very people who finance us and organize our affairs are the very ones working for the government.

However, if the above statement is your real view, then you are wrong, and I believe you know this. There are at least eight places, in which the Qur’an clearly mentions the concept of jihad, and expresses it in a military context. I will mention some of these verses accompanied by the exegesis (tafseer) of the verse using the Diya ‘t-Ta’weel of Abdullahi Dan Fuduye’, which is one of the best of tafseers due to its balanced views and its broadness in citing the opinions of the mufasiruun of earlier times. Its brevity is excellent during this time of digest knowledge when the servants lack the resolution to examine extensive and voluminous texts. My purpose is to clarify that no one, not even you, have the license to say about this Qur’an what is not fitting for it. It has been related by at-Tirmidhi on the authority of Ibn Abass:

مَنْ قالَ فِي الْقُرْآنِ بِغَيْرِ عِلْمٍ فَلْيَتَبَوّأْ مَقْعَدَهُ مِنَ النّارِ

“Whoever speaks about the Qur’an without knowledge, should prepare for his place in the Fire.” The scholars, without exception have said that this statement is a clear condemnation of those who give exegesis of the Qur’an based upon ignorance. If this is the case, then what of those who know that what they are saying is false or that it is contrary to consensus? WE SEEK REFUGE WITH ALLAH FROM THAT!

The First Verse

يا أيها الذين آمنوا من يرتدد منكم عن دينه فسوف يأتي الله بقوم يحبهم ويحبونه أذلة على المؤمنين أعزة على الكافرين يجاهدون في سبيل الله ولا

يخافون لومة لائم ذلك فضل الله يؤتيه من يشاء والله واسع عليم

“O you who believe, whoever amongst you apostates from His religion, Allah will eventually bring another people whom He will love and they will love Him. They will be humble to the believers, strong against the disbelievers. They will make the jihad in the Way of Allah and will not fear the criticism of the criticizer. This is the bounty of Allah, which He gives to whomever He wills. Allah is Vast and Knowing..”

Shaykh Abdullahi Dan Fuduye’ said in his Diya ‘t-Ta’weel: “These verses mean: ‘O you who believe, whoever amongst you apostates’, that is turns away, ‘from His religion’, to disbelief will not harm Allah in the least. This verse informs us about the events of the unseen which Allah promised to occur in this community and would eventually happen in accordance with what the verse informs us, as a miracle. It is that whoever apostates from this community, He will definitely bring another people whom He will substitute for them, who will give victory to the religion. During the last years of the Prophet, may Allah bless him and grant him peace three factions apostated…There were at least seven factions that apostated during the rule of Abu Bakr…There was one faction that apostated during the time of Umar…Allah sufficed us against their affair as well. ‘Allah will eventually bring’, as a substitute for them, ‘another people.’ These are the Muhajirun and the Ansaar, or they are the people of Yemen or Persia. The Messenger of Allah, may Allah bless him and grant him peace said as related by al-Hakim in his Saheeh: “This is referring to the people of this man.” And he pointed to Abu Musa al-Ash`ari. ‘Whom He will love’, by giving them guidance and success in this life and He will give them the best of rewards of the Hereafter. ‘And they will love Him’, by means of their obedience to Him and avoiding disobedience. Here Allah mentions His love prior to mentioning their love as a way of saying that if it were not for Him then they would not be transferred into his lovers. ‘They will be humble to the believers’, This means that they will be compassionate to the believers and extremely humble towards them. ‘Strong’, that is, severe and conquering ‘against the disbelievers’. Whoever is severe against something conquers it. ‘They will make the jihad in the Way of Allah’. This is an additional characteristic of those people with whom He will substitute, or it is a conditional statement describing the pronoun inherent in the word ‘strong’. ‘And they will not fear’, this statement is a conjunctional statement to the statement ‘they will make the jihad.’ ‘The criticism of the criticizer.’ This is in contrast to the hypocrites who fear, in making the jihad, the criticism of their protecting friends from among the Jews. ‘This’, that is that which was mentioned from the above traits, ‘is the bounty of Allah, which He gives to whomever He wills. Allah is Vast’, that is, He is the One who possess much bounty, ‘and Knowing’, of those deserving of His bounty. It has been narrated on the authority of Abu Dharr: “The Prophet, may Allah bless him and grant him peace enjoined upon me seven things. [1] That I look at those who are less than me with regard to worldly things and not those who are above me with regard to them. [2] That I live the destitute and draw near to them. [3] That I speak the truth even when it is bitter; [4] That I keep the ties of kinship even when they show me their backs; [5] That I not fear regarding Allah the criticism of the criticizer. [6] That I not beg people for anything; and [7] that I recite much of:

لا حول ولا قوّة إلّا باللّه

There is no power nor might except with Allah.”

Sidi Hamza, look at the issues that the above verses address. Not only does it demonstrate that the military conception of the term jihad is firmly understood from this verse, it also threatens those who deem it permissible to neglect the jihad that they will be replaced and substituted with another people. These people whom Allah ta`ala replaces them with will be compassionate, humble and yielding towards the believers. Allah ta`ala describes them with a trait which actually certifies and confirms the act of military struggle. Allah ta`ala says that these people will be strong, severe and conquering against the disbelievers. It is because of this trait of military activity for the cause of Allah ta`ala that He loves them by His guidance of them and giving them success, but He also makes them to love Him through their obedience in conducting the jihad and their avoidance of the disobedience resulting from neglecting the jihad. Is this not a warning for us not to assist the disbelievers in attacking other Muslims? Is this not an admonition against encouraging the disbelievers and the collaborators of harming those Muslims who are making the jihad? Examine how the scholars of the Sunna describe the hypocrites. Their trait is diametrically opposed to those who conduct the jihad. That is, they fear making the jihad due to their fear of the criticism of the Jews, whom they have taken as protecting friends. It is amazing how the Qur’an speaks directly to the situation that we find ourselves in today. Not only does this verse prove that the military conception of the term jihad is what is intended when the term is unqualified. It also encourages the Mujahiduun in Afghanistan, Chechnya, Bosnia, Sudan, Algeria, Palestine, Lebanon, Indonesia and even in the United States to push on with the jihad in spite of the criticism of the disbelievers and the hypocrites that collaborate with them.

The Second Verse

أم حسبتم أن تتركوا ولما يعلم الله الذين جاهدوا منكم ولم يتخذوا من دون الله ولا رسوله ولا المؤمنين وليجة والله خبير بما تعملون

“Do you think that you will be left alone and Allah will not know those among you who make the jihad and who take none but Allah, His Messenger and the believers as intimate friends? Allah is Aware of what you do.”

Shaykh Abdullahi Dan Fuduye’ said in his Diya ‘t-Ta’weel: “Do you’, is a question of objection. ‘Think that you will be left alone’. The ones addressed in this verse are the believers, when some of them showed dislike of armed combat (al-qitaal). ‘And Allah will not know’, with a knowledge which makes things apparent, ‘those among you who make the jihad’. This means those who are sincere. It means ‘Do you think that He will not distinguish the sincere ones from among you from the others… ‘And who take none’, this is a conjunction statement to the above statement ‘those among you who make the jihad’. It means those who enter into relationship with none, ‘but Allah, His Messenger and the believers as intimate friends?’ Intimate friends (waleeja) means intimate associates (bataana) and protecting friends (awliyya) to whom one reveals their secrets. Thus, the intimate friends of a person are his exceptional friends (khaasa). It takes its etymological root from the word entering or penetration (al-wuluuj), as if to say due to the strength of the specialty of their friendship, they are entered into the recesses of his heart. Thus, the verse means: ‘You will not be left alone until He manifests those who are sincere and are described with the above mentioned traits distinguishing them from the others. ‘Allah is Aware of what you do.’ He is aware of your selfish interest and the hidden affairs of your actions.”

Again, the above verse states clearly and explicitly that the concept of jihad in the Qur’an when it is unqualified has a military and combative meaning. It also defines those who are distinguished with making the jihad as being those who are sincere, as opposed to those who neglect the jihad and render its legality null and void. More importantly, Allah ta`ala gives an additional trait of the mujahideen that they take none except Allah, His Messenger and the believers as intimate friends to whom they reveal their secrets. Is this not a clear admonition and warning against acting as spies for the United States government and other disbelieving nations? Does this verse not openly prohibit joining the disbelievers in opposition against the believers? The final statement of the verse: ‘Allah is Aware of what you do’, is a proof that whoever takes the disbelievers as protecting friends (awliyya), associates (bataana) or intimates (waleeja) to whom he reveals his secrets and the secrets of the Muslims has acted reprehensibly, regardless of who he is or what he claims his reason for doing so. It is as though Allah ta`ala says: ‘He is aware of the real motives and selfish interests behind taking the disbelievers for protecting friends, regardless what that person may claim, or regardless of who he is.’

There are many other verses in the Qur’an, where the word jihad is used in its many conjugated forms and in all cases, it has a military context. Examine the following verses:

لا يستأذنك الذين يؤمنون بالله واليوم الآخر أن يجاهدوا بأموالهم وأنفسهم والله عليم بالمتقين

“Those who believe in Allah and the Hereafter do not ask for exemption from making the jihad with their wealth and their selves. Allah is knowledgeable of those who fear Allah.” [Qur’an – 9:44] The words: “from making the jihad with their wealth and their selves.”, means ‘it is not from the assiduousness of believers to ask exemption from the jihad. On the contrary, they should rush to it. For how can one ask for exemption and remain sitting at home when: Allah is knowledgeable of those who fear Allah., as Shaykh Abdullahi Dan Fuduye’ said in his Diya ‘t-Ta’weel.

فرح المخلفون بمقعدهم خلاف رسول الله وكرهوا أن يجاهدوا بأموالهم وأنفسهم في سبيل الله وقالوا لا تنفروا في الحر قل نار جهنم أشد حراً لو كانوا يفقهون

“Those who act contrary rejoice by their sitting contrary to the Messenger of Allah. They dislike making the jihad with their wealth and their selves in the Way of Allah. They say: Do not go out in the heat’. Say: ‘The Fire of Hell is more strenuous in heat, if you would but understand.” [Qur’an – 9:81] The meaning of the words of Allah ta`ala: ‘They dislike making the jihad with their wealth and their selves in the Way of Allah’, in order to exalt His religion. They do this giving preference to false claims over simple obedience, in contrast to the believers whose belief and certainty makes them forget every worldly pleasure for the pleasure of Allah, to the extent that they expend their wealth and their own lives in that. This expenditure is more delightful for them than anything besides.” This is what Shaykh Abdullahi Dan Fuduye’ said in his Diya ‘t-Ta’weel.

لكن الرسول والذين آمنوا معه جاهدوا بأموالهم وأنفسهم وأولئك لهم الخيرات وأولئك هم المفلحون

“However, the Messenger of Allah and those who believe with him make the jihad with their wealth and their selves. These are those, who have attained good. These are those who are successful.” [Qur’an – 9:88] The meaning of Allah ta`ala ‘s word: ‘make the jihad with their wealth and their selves. These are those who have attained good’, in this world and the Hereafter. They have gathered the good, which is considered the excellence in everything in the two worlds, like military victory (an-nasr) and war spoils (al-ghaneema) in this world and Paradise and Supreme Pleasure in the Hereafter. It is said that the ‘good’ referred to in the verse are the virgin women of Paradise (al-Huur) based upon His words:

فِيهِنَّ خَيرَات حسان

“In them (the virgin women of Paradise) is excellent good.”

ثم إن ربك للذين هاجروا من بعد ما فتنوا ثم جاهدوا وصبروا إن ربك من بعدها لغفور رحيم

“Then your Lord for those who emigrated after they suffered affliction, then made the jihad and were patient, verily your Lord thereafter was Forgiving Merciful.” [Qur’an – 16:110] The meaning of the words of Allah ta`ala: “…then made the jihad and were patient’, that is patient in making the jihad, patient with what afflicted them from hardships, and patient with obedience.” This is what Shaykh Abdullahi Dan Fuduye’ said in his Diya ‘t-Ta’weel. He also said about the following verse:

(ومن جاهد) جهاد حرب أو نفس (فإنما يجاهد لنفسه) نفع مجاهدته مقصور عليها (إنّ اللّه لغنيّ عن العالمين) الخلق طرّا لا حاجة له إلى طاعتهم

“Whoever makes the jihad, that is the jihad of military war (harb) or the jihad against the self, only makes the jihad for himself. This means that the benefits of his jihad returns back to him. Verily Allah is Independent of the entire world.” That is, the entire creation. He has no need that they obey Him.” [Qur’an – 29:6] Finally, Sidi Hamza, there is a verse which many of the people of the Path of Tasawwuf have interpreted purely in a spiritual significance. Some of them take the concept of jihad in this verse to refer only to the jihad against the lower self and its corrupt passions. Although this interpolation may be sound, yet this verse also has military application and meaning as well. The Shaykh also said in his Diya ‘t-Ta’weel about the following verse:

(والذين جاهدوا)جهاد الأعادى الظاهرة والباطنة بأنواعه ولذا أطلق (فينا) في حقنا خاصة من غير إشراك (لنهدينهم سبلنا) طرق السير إلينا وجمع سبيل الحقّ وإن كان واحدًا باعتبار أنواع المجاهدة، وقي الحديث: من عمل بما علم ورّثه اللّه علم ما لم يعلم (وإن الله لمع المحسنين) المخلصين في عبادتهم بالعون والنّصر تقرية لجأش المجاهد بأن اللّه معه

Those who make the jihad, that is, the jihad against the enemies whether they be apparent or hidden with all its varieties. It is for this reason He gave the generalized expression. ‘Regarding Us, that is, with regard to Our rights exclusively, devoid of any form of polytheism. We will guide him in our Ways. That is, the paths of journeying towards Us and all the ways of truth, even if he is by himself. This is with respect to the different varieties of struggle. It is narrated in the prophetic tradition: “Whoever acts by what he knows Allah will make him inherit knowledge that he did not previously know.” Verily Allah is with those who do good.” That is, those who are sincere in their worship, by means of His assistance and victory to them. This is a strengthening of the courage of the mujaahid by knowing that Allah is with him.” [Qur’an – 29:69]

Furthermore, in the prophetic tradition, the Messenger of Allah, may Allah bless him and grant him peace has given an interpretation of the Qur’anic concept of jihad, which is clearly military in meaning. One particular tradition was related by Abu Dawuud, on the authority of Anas that the Messenger of Allah, may Allah bless him and grant him peace said:

جَاهِدُوا المُشْرِكِينَ بأمْوَالِكُم وَأنْفُسِكُمْ وَألْسِنَتِكُم

“Make the jihad against the polytheist by means of your wealth, your selves and your tongues.” Al-Asadi said in his Awn’l-Ma`buud the commentary upon the Sunan of Abu Dawuud: “This prophetic tradition is a proof of the obligation of making the jihad in the above three manners. There is the jihad using the self, which is by going out and encountering the disbelievers in military war. There is the jihad using the wealth, which is expending it to establish the jihad, purchasing weapons and the like. There is the jihad using the tongue, which is establishing proofs against the disbelievers, inviting them to Allah ta`ala, rebuking them. And all other means which brings damage and harm against the enemies (nikaayat ‘l-`adu).” Allah ta`ala says:

ولا ينالون من عدو نيلا إلا كتب لهم به عمل صالح

“They do not attain anything from the enemies except there is written for them righteous actions.” The Messenger of Allah, may Allah bless him and grant him peace said as related by Ahmad:

جاهدوا النّاس في اللّه القريب والبعيد ولا تنالوا في اللّه لومة لائم وأقيموا الحدود في الحضر والسفر

“Make the jihad against the people regarding Allah, whether against those near or far. Do not be concerned regarding Allah, the criticism of the criticizer. And establish the punitive punishment while sedentary or during travel.” Sidi Hamza, Imam an-Nawawi has said that whoever neglects the jihad or disclaims it, resembles the hypocrites who refused to make the jihad, he said: ‘Whoever neglects the jihad has taken on one of the traits of hypocrisy (shu`ab ‘n-nifaaq).’

Thus, Sidi Hamza, there is not a single verse in which the term jihad is used in the Qur’an that it does not have military contexts. Your statement: “In the Qur'an it is never once used to express a military meaning. Not once.”; is ignorance on your part, or it is an open distortion of the truth. What is sad about this entire affair is that the disbelievers know that you know. The intelligence community of the US is well aware of our traditions. Islamic studies and middle eastern studies programs in all the universities in the US can not provide class rooms or teachers due to the demand for knowledge about Islam. Their professors are aware of the verses about jihad and the causative factors behind the verses. By you saying publicly what you said, gives the image to them (that know better) that you are ignorant at best, or that you are being disingenuous at worst. If you feel that they will trust you before they trust the middle eastern experts and ‘islamicists’ whom they drink and party with – is pure naiveté on your part. Even if you claim that you are doing all of this in order to call the people to Islam, by showing a good face, much in the same manner that Yusef Ali misinterpreted the Qur’an in order to give a demilitarized picture of Islam. This too, is wrong because, it is not you who delivers the message to the hearts of the people, it is Allah ta`ala who makes them Muslim and enters belief into their hearts. In fact, we are about to witness a miracle from Allah ta`ala where almost every literate member of this country will be thoroughly aware of the message of Islam. How else can you explain the fact that books on Islam are being sold out in book stores all over the United States. Islamic books are being ordered in every area of the country. Some may say this may lead to the conversion of many people who would not have known about Islam before. But, it also means that we can no longer hide behind the lie that we are obligated to remain in this country in order to give the call and invitation to those who have not received the message. THIS WILL NO LONGER BE VALID! Examine how Allah ta`ala works in His Omnipotent wisdom! All this testifies that these are the DAYS OF ALLAH. They have plotted against Islam and Allah plots using their own plots! Why is it, Sidi Hamza, that you cannot see this? Why are you trying to seek their contentment when Allah ta`ala has warned you:

ولن ترضى عنك اليهود ولا النصارى حتى تتبع ملتهم

“The Jews and Christians will never be content with you until you follow their system.”?

What is worse, your desire for their contentment and friendship has pushed you to go as far as corrupting the doctrine of beliefs of the Muslims. In the past, ignorant people have accused you of things, which you were innocent of. I often warned you of doing actions that would bring criticism from other people. You ignored me then, but I pray you heed my warnings to you now. Although, there are differences among the scholars about certain sufi practices. You know that the opinion of Imam Malik and the leading proponents of his school of thought have been opposed to doing dhikr in jama`at and in one voice. The Shehu like all the true Maliki scholars considered this practice a reprehensible innovation. The Shehu said in his Ihya’s-Sunna, “There is disagreement regarding the Qur'anic hizb (which is recited in a circle with one voice), doing dhikr in gatherings in a loud voice, and performing supplication in the same manner. There are, however, some Prophetic traditions which incite to that, but there is no mention of the Salaf doing it, nor is there any mention of how it was done. Shafi`i says about that, “It is a sunna.” Malik said about that, "It is a reprehensible innovation because of the existence of ambiguity (shubhat)." Again the Shehu said, “Malik said, ‘It is an innovation because they did not leave it except because of an order for them to do so. They were the most desirous of people for doing good and the most knowledgeable of people concerning the sunna. This is in accordance with the words of Ibn Mas`ud, may Allah be pleased with him, when he said to some people whom he saw doing the remembrance of Allah in a group (jama`at), "By Allah! You all have either come with a dark innovation, or you have superseded the Companions of Muhammad in knowledge?” This is the known opinion of Shaykh Murabit al-Hajj, Shaykh Abdallah and Shaykh Muhammad al-Khatri. The reason that I know this is because I asked the later two about this and they gave me the exact opinion that has been put forward by the leading Malikis from the earliest times up to present. I told you in the past, that if you did not leave doing the dhikr in jama`at and if you continued the assemblies of singing qasa’id in jama`at, that it would bring undeserved criticism from people. In fact, by doing so you remove yourself from under the baraka of Shaykh Murabit al-Hajj. If this is the case with regard to something about which the fuqaha differ, then what about when you willfully distort the beliefs of the Muslims about which all the scholars agree?

to be continued.....