Magician of the Words

Sudais: The Imam of Taghut??

2007-06-04T10:38:00.000-07:00

The Imam of Taghut??

It is well known that the corrupt house of al-Saud came to rule over the blessed land by means of treachery and rebellion against Islam and loyalty and friendship with the enemies of Islam. The corrupt house of al-Saud and the Tawagheet inside it have been given legitimacy by the corrupt wahabbi clergy known as Saudi-Salafis or neo-con Salafis - a band of dedicated defenders of Taghouti corrupt rulers... whereever they maybe.

Lately, it is the corrupt house of Musharaf standing on its last legs, threatened first by our brave sisters from Jamia Hafsa and then the highest legal authority of the country followed by a wave of protests demanding his removal. It seems Musharaf turned to his fellow American poodle from al-Saud, who happily sent his concubine - none other than the Imam of Ka'aba to the rescue. I have managed to read and watch his khutbahs delivered in Pakistan which clearly show his public endorsement of Musharaf's 'enlightened moderation' and implicitly asking people of Pakistan to unite behind the Tawagheet. It also seems a bit pathetic and sickening seeing someone of his repute making Du'a to Allah (swt) whilst surrounded by the most corrupt evil-doers, when instead of forbidding the Munkar.. he enjoined it. He can be seen, also reported widely to have praised the corrupt president, prime minister, entertained nationalistic slogans and didn't miss the opportunity to thank his King (Abdullah) for allowing this visit (may Allah forgive his sins).

(I have highlighted some bits)

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Imam-e-Kaaba urges Lal Masjid to shun confrontation
By Tariq Butt

ISLAMABAD: Imam-e-Kaaba Shaikh Abdur Rehman al-Sudais has ardently appealed to the Lal Masjid administration to give up the path it has adopted for the past few months or the enemy would benefit from anarchy and chaos.

"I deeply regret and am surprised over their undertaking," he said while talking to a group of senior journalists at the Punjab House on Saturday. Saudi Ambassador Ali Awadh Asseri was also present on the occasion.

In his brief opening remarks, Asseri said the Muslim Ummah was faced with paramount challenges after 9/11, which should be tackled with wisdom and acumen. The Imam-e-Kaaba said he was disappointed to note that the Lal Masjid brigade had involved women and children who, he said "should not be used (in such activity)."

He said that seizing mosques was an act of enemies of Islam and Pakistan. "Being a well-wisher of Pakistan, I request these people to act while remaining within the clearly defined commandments of the religion. Any transgression will only accomplish the objectives of the enemy," he said.

He said Islam does not allow anybody to make mosques sanctuary this way. This is no wise method, he said, adding that mosques are Houses of Allah Almighty, not meant to show power by any person or group. "Anybody who likes to enforce Islamic Shariah can't force it on his own. It can't be enforced at the individual level. Ulema and those having knowledge of Islam should be approached for this purpose."

Al-Sudais expressed the hope that the issue would remain confined to the local level and would be resolved amicably. However, he said there are a lot of people in Pakistan who understand the religion and its spirit well, and a wrong course adopted by some would not make any difference.

"I counsel these people to compassionately resolve the issue according to the distinguished principles of Islam in consultation with the government, Ulema and officials," the Imam-e-Kaaba stressed. He said Islam does not allow violence, terrorism and use of force. The religion teaches mutual compassion and emphasises on love and affection.

Al-Sudais said that in an Islamic government, everybody cannot act on his own and has to follow the system and institutions of the state. Anarchy and chaos, he said, are worse than murder, and Muslims must have to act collectively. They are not allowed to adopt an independent path.

The Imam-e-Kaaba said Muslims are protectors of each other while limiting themselves to the confines of the law, and the rules prescribed by the state institutions. Islam prohibits taking any actions that divide Muslims.

Al-Sudais said nobody is infallible, and anybody can commit wrongs but there are clear ways provided in Islam to rectify them. Islam specifies resolution of problems through consultations, he said.

The Imam-e-Kaaba said Islam has cut off the roots of violence. The religion has laid immense emphasis on compassion, consideration and care for others. Wherever violence will creep in, there will be more trouble and problems, he said.

Quoting the Holy Prophet (PBUH), Al-Sudais said that the "air of heaven would not touch anybody who would kill a non-Muslim covered by an agreement." Islam teaches moderation and abhors extremism and violence, he said.

Answering a question, the Imam-e-Kaaba said sectarianism has no room in Islam. The religion, he said, lays down principles of brotherhood and harmony. Mosques, he said, should not be used to spread mayhem and disarray.

To a question, Al-Sudais said there are many misconceptions and misgivings prevailing about Jihad, which was the pinnacle of the religion. The first condition, he said, is that the Imam (leader) should lead and organize it according to the true Sharia commandments. "No individual can or has the right to declare and wage Jihad."

The second condition, he said, is that there must be sufficient preparation for launching Jihad. "Jihad is of different kinds relating to one's own soul, attainment of knowledge, of pen and wealth. It is also a Jihad to be guardian of a widow."

The Imam-e-Kaaba said Jihad should be taken in its comprehensive sense when sovereign states exist. "But starting Jihad without appropriate preparations is not Islam. When the Holy Prophet (PBUH) did not have power in Makkah, he acted differently and when he had power in Madina, he proceeded in a different fashion."

Today, Al-Sudais said, Muslims don't possess the requisite power to launch Jihad (war) against others. There are specific conditions that must be fulfilled before starting this kind of Jihad, he said. "There is no doubt that everyone amongst us cherishes martyrdom."

Replying to a question about inter-faith dialogue, the Imam-e-Kaaba said Islam teaches friendship and harmony with all to promote relations with others. Prophets engaged in dialogues with other nations and the Holy Prophet (PBUH) also talked to all schools of thought. Islam, he said, ordains the use of convincing and persuasive methods to persuade others and if they are not swayed, it lets them to continue their path.

Islam, the Imam-e-Kaaba said, is not the religion of rituals alone and it guides human beings in all spheres. That's why, he said, Islam is spreading fast. It favours a positive dialogue with others and calls for cooperation with humanity. The religion has always benefited from such interactions as it has been winning hearts and minds, he added. Al-Sudais said he considers Pakistan as his second home. He said he had found immense sentiments of love and affection during his present visit.

Source

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Excerpt below taken from the book: Al-Munafiqun: The Hypocrites According to the Quran was-Sunnah

Uqbah bin ‘Aamir (ra) narrates that Rasul ul Allah (saaw) said: “The majority of the Munafiq’s found in my Ummah are its Quraa’.” [Sahih: Reported by Ahmed, at-Tabrani and others. See Sahih al-Jami‘ #1203] al-Imam al-Manawi (rh) in Fayd ul Qadir comments on this hadith by saying “They are those who interpret it to mean other than what was intended, and they place it in its wrong place. They may also memorize its words while not accepting its dictates. The Munafiqun during Rasul ul Allah (saaw) time were of this persuasion.” Az-Zamakhshari (rh) comments: “Rasul ul Allah (saaw) meant Riyaa’ when he mentioned Nifaq. Since both of these characteristics signify an outer deed that is contrary to the inner belief.” It is also stated that Rasul ul Allah (saaw) meant the Nifaq of ‘Amal not the Nifaq of Kufr. The Munafiq outwardly displays belief in Allah to ensure the security of his property and life, while denying belief internally. The person who has Riyaa’ outwardly displays the deeds that earn a great reward in al-Akhira (Hereafter) while seeking for these deeds a handsome share in the worldly life. A (misguided) Qari outwardly proclaims that he seeks reward from Allah alone while seeking to have people praise him, his knowledge and deeds. The three all have one thing in common – their hidden intentions are different to their public actions.

For this reason al-Imam al-Ghazali (rh) states: “Beware of Quraa’ if they have these four characteristics: * Al-Amal (Hope for worldly reward and renumeration) * Al-‘Ajlah (hastiness in seeking reward for his deeds) * Al-Kibr (Pride and boastful arrogance) * Al-Hasad (Wishing to have what others possess while also wishing for them to lose their possession, namely, envy).”In seeking a share of the Dunya (Worldly life) a misguided Qari may do all that is deviant, and unethical. He may lie, defame, slander and cheat in a manner of which a criminal would be ashamed.

Al-Imam an-Nawawi (rh) states: “I do not fear to be slandered except by al-Quraa’ and al-‘Ulamaa’ (who have been led astray).” Those who heard him say this showed their aversion to the statement. He replied, “I am not the orginator of the statement. Ibrahim an-Nakha‘i (rh) preceded me.” ‘Attah (rh) said: ”Beware of al-Quraa’. If I was to disagree with one of them about (something as insignificant) as the state of a fruit by saying it is sweet and they saying it is rotten; they would seek to have my blood sanctioned (my death or punishment) from a tyrannical Sultan (ruler).”

Al-Fudayl bin ‘Iyyad (rh) said to his son: “Purchase a home that is at a great distance from the (deviant) Quraa’. What do I need (or benefit) from them? If one of my shortcomings is uncovered they will seek my demise. And if one of my virtues were to be made public they would envy me for it. You see that they are arrogant, unaccommodating, and surly in their dealings with people. It is as if they feel that their prayer is greater than everyone else. They act as if they have received a divine revelation promising them Jannah and salvation from the Fire. It is as if they seek personal happiness and satisfaction while seeking the wretchedness of all others. Yet, with all of this arrogance and conceitedness they will dress in shabby garments acting meek (to appear humble).”
-End of the Abridged words of al-Manawi (Vol. 2 Pg. 80-81)

Blair launches fund to improve teaching of Islam

2007-06-04T10:26:00.000-07:00

Matthew Tempest, political correspondent
Monday June 4, 2007
Guardian Unlimited

Tony Blair today launched a passionate defence of Islam as a religion of "moderation and modernity", as he announced a £1m government fund to aid teaching of the religion and train UK imams.

The prime minister, in his final days in Downing Street, placated an audience of more than 200 Muslim scholars by saying that many Christians as well as Muslims disagreed with his foreign policy over Afghanistan and Iraq.

But he said the voices of "calm" Islam had been hijacked by extremists, who were no more representative of the true faith than Christians in the Middle Ages who used torture to convert people to their faith.

And he praised a book called The Muslim Jesus as highlighting where the two religions overlapped.

Mr Blair was opening a two-day conference on Islam hosted by Cambridge University, which also marked the publication of a government-commissioned report into the teaching of Islam in the UK.

Written by leading scholar Dr Ataullah Siddiqui for the Department of Education, it says that teaching of Islam fails to reflect the "realities" of the faith in modern day multicultural Britain, instead focusing too narrowly on the Middle East.

The PM pledged a fund to implement the report's findings, such as helping train Muslim imams in UK universities to reduce mosques' reliance on overseas ministers who may not understand British society or speak good English.

The government will also announce that Islamic studies will be designated "strategically important" to the British national interest - allowing tighter official scrutiny of university courses.

Mr Blair told the conference its purpose was to "let the authentic voices of Islam ... speak for themselves.

The PM said most Muslims complained more about the image of their faith as violent and extremist than about UK foreign policy.

"The predominant complaint [from Muslims] is about how they believe their true faith is constantly hijacked and subverted by small, unrepresentative groups who get disproportionately large amounts of publicity."

But the prime minister was himself attacked over the conference.

The Labour peer Lord Ahmed of Rotherham accused Mr Blair of using Cambridge University as a "front" to organise the event and exclude political opponents.

He told Radio 4 "The conference is fronted by Cambridge University, but organised by Downing Street, the Foreign Office, and the communities department, who have deliberately chosen to exclude those Muslims who disagree with government policy."

The peer, who has not been invited to the conference, said Mr Blair was engaging in "divide and rule" tactics.

"It's a colonial style of governing," he added. "Frankly, it's appalling that Cambridge University is being used for political purposes to see off a last speech."

However, Catriona Laing of Cambridge University's interfaith programme, insisted there had been no political interference.

"Cambridge University has been planning this conference for some time now.

"We have sent out invitations in consultation with all the partners that we're organising this conference with, and we have got a range of academics, policy-makers, thinkers, religious leaders, from all over the world coming."

Gordon Brown, the prime minister in waiting, is hosting a reception for the conference tonight, while David Cameron will address it tomorrow.

Among the 200-plus clerics invited from around the world are the grand mufti of Egypt, Shaykh Ali Gomaa, and the grand mufti of Bosnia, Mustafa Ceric.

Mufti Ali Gomma

2007-02-20T10:48:00.000-08:00

Sheikh Ali Gomaa, the Grand Mufti of Egypt succeeding Muhammad Sayyed Tantawy, said in an official Fatwa, that was published by leading state daily Al-Ahram, that Islamic Sharia ( bars women from becoming head of state. Only a week later the Mufti denied and refuted his statements claiming he issued a fatwa barring women from political leadership.

He clarified:

"This ruling does not refer to the head of a modern state but to the traditional role of Caliph as both secular head of state and imam of the Muslims"
"The head of state in a contemporary Muslim society, be he a president, prime minster or king, is no longer required or expected to lead Muslims in prayer. Therefore, it is permissible for women to hold the highest office in modern Muslim nations,"

The Mufti very well understands the Islamic prohibition for women taking positions of ruling, but only within the Khilafah (Caliphate). He argues that, in the absence of the Islamic State (Caliphate) which ceased in 1924, a Muslim women can assume the role of a President, which doesn't require her to perform duties of a male Caliph... such as leading prayers.

From this follows the discussion:
1. Is it permissible for Muslim women to assume any position of Ruling other than Caliph?
The Sahabi Abu Bakra (ra) answers this:

When the Messenger of Allaah (peace and blessings of Allaah be upon him) heard that the people of Persia had appointed the daughter of Chosroes as their queen, he said, “No people will ever prosper who appoint a woman in charge of them.” [Al-Bukhari, sahih]

2. Is it permissible for any Muslim (male or female) to become a President/prime minister/king?

Muslims have to be careful when using or adopting terminologies which contradict the essence of Islam. Islam prohibits Kingdoms and other types of ruling systems, as it has legislated a specific ruling system called the Khilafah. The absence of the Khilafah necessitates its re-establishment and not its abandonment for jahilli/taghouti modern systems.

The colleagues of Mufti Ali Gomma at the notorious Al-Azhar have disagreed with his views, some have suggested that the Mufti retracted his fatwa suffering political pressure. How can this be acceptable? when the views and fatwa of the Mufti legitimises the current brutal dictators, despots and tyrants installed by the west known as Presidents, Prime ministers and Kings of the Muslim world? Furthermore this justifies Muslim women to take such illegal positions even though she has clearly been ordered otherwise.

This should not be surprising when Ali Gomma has succeeded Shaykh Tantawi, who gained notoriety when he abrogated the Qur’an in giving his permission to French school girls not to wear the hijab.

Al Azhar university is the oldest and most prestigious Islamic university in the world. Some of the greatest scholars that the Islamic world have known have studied in its libraries. The position of the Grand Shaykh of Al-Azhar is a position of great responsibility, dignity and authority. Those who achieve such a position are endowed with such knowledge and wisdom that the very fate and progression of the Ummah may rest on their shoulders. The entire Islamic world including the Khaleefah looks to such men with awe and respect and the words of such a man have the weight to change the progress of history. Or at least that’s how it used to be.

How can it be that the Grand Shaykh of Al-Azhar could spend his time justifying the Presidents and Kings and distorting Islam to accommodate his paymasters?

The Prophet (saw) said “The best Jihad is a word of truth spoken to a tyrant ruler.”

As for the Khilafah, what more is it than the state that implements the system that Allah (swt) sent with his Prophet (saw) fulfilling his order in the Qur’an;
It is not fitting for a believer, man or woman, that when a matter has been decided by Allah and His Messenger, to have any option about their decision. (Qur'an 33:36).

And the Prophet (saw) said “Whosoever dies without having a bay’ah (pledge of allegiance to the Khaleefah) upon his neck, dies a death of jahilliyah (the days of ignorance pre-Islam).”

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People of Knowledge

2007-02-14T14:53:00.000-08:00

Tafseer of Surah Al-Fatir, verse 28
Translation of the Meaning

"…Those truly fear Allah among His servants are those who have knowledge. For Allah is Exalted in Might and is Forgiving."

TAFSEER
Regarding "…Those truly fear Allah among His servants are those who have knowledge…"
Ibn Kathir stated that, "The more the knowledge of Allah and His (swt) power is complete, the more He (swt) will be feared by those who have the complete knowledge."

Imam Al-Qurtubi said that, "The scholars are those who know the power of Allah (swt). They are in no doubt of his (swt) punishment no mater what the sin is."

It was narrated by Ali ibn abi Talha that Ibn Abbas (ra) said, "The scholars are those who know that Allah is capable of anything."

Al-Rabee narrated that Ibn Abbas (ra) said, "He who dos not fear Allah (and His punishment) is not a scholar."

Ali ibn abi Talib (ra) said, "The true faqih is the one who will not make the people give up or lose hope in Allah’s mercy; an does not belittle disobedience to Allah; and does not make the people feel protected from Allah’s punishment; and does not leave the Qur’an deliberately (when judging) to judge by other than the Qur’an. A worship not based on knowledge has no value. And a knowledge with no understanding has no value. And a recitation without reflection has no value."
"For Allah is Exalted…" i.e. the One who punishes and rewards should be feared.

COMMENTARY
The amount of Islamic knowledge, however varies from individual to individual. Therefore, some will know more than others and will need to teach those whose knowledge is less. Those who have the knowledge of the Islamic rules are called ulemaa'. While they do not occupy any spiritual position in Islam, they are given more responsibility then others due to the knowledge they posses. They are the ones who teach the Ummah their Deen, help guide them through the problems of life and direct them to the Islamic priorities. Allah (swt) made it clear that His revelation is to be openly declared to all:

"And Allah took the covenant from those who had received the scripture to make it known and clear to mankind and not to hide it" (Qur'an 3:187)

He (swt) has warned against hiding the knowledge, which He (swt), has entrusted us with. He
(swt), says:

"Those who hide the proofs and the guidance which We revealed, after We had made it clear in the scripture, on them shall be Allah's curse and the curse of those who are entitled to curse." (Qur'an 2:15 9)

Allah's Messenger (saw) informed us of the status and importance of the scholars when he (saw) said, "Whomever Al1ah wants goodness for, he makes him understand the Deen (Islam)." [Al-Bukhari]

He (saw) also said, "The scholars on earth are like the stars in the sky. People are guided by them in the darkness of the land and the sea. If the stars are covered, people would get lost." [Ahmad]

So we are told by the Messenger (saw) himself that scholars play an important role in guiding the Ummah and championing its cause. They are most needed nowadays at a time when Islam is no longer implemented, shirk of legislation is the law of Muslims, division and fragmentation pervade the Ummah, and the Western nations dominate over us. They are desperately needed now to show the Ummah how to re-establish Islam, unite as one body and take control of the international arena. It is the scholars who must lead the Ummah in its struggle against the tyrant rulers who not only insist on implementing western laws on Muslims, enslaving them to imperialist masters, but also imprisoning, torturing and killing those who want to simply live by Islam. The Islamic scholars of the past played such a leading role. They always stood firm and favoured Islam and the well-being of the Muslim Ummah over any other interest, and sometimes even at the expense of their own lives. They feared no one but Allah (swt) and thus they spoke the truth with absolutely no compromise of Islam. This was especially the case when it came to the rulers and how they conducted their affairs.

Muhammad (saw) said, "Whoever sees an unjust ruler breaking the prohibition of Allah, breaking His covenant, disagreeing with the Sunnah of the Prophet, committing sins and creating animosity against the servants ofAI1ah, and he does not say or do anything against it, then it is the right of Allah to put him where he belongs (hell)." (reported by At Tabbai in At-Tarikh and Ibn Al-Atheer in AI-Kamel).

Muhammad (saw) also said, "There will be unjust rulers who cause hardship to their people. Whoever went along with their lies and helped them with their injustice, he is not from me nor am I from him, and he will not drink from the Al-Hawd (pond)" (Ahmad, An-Nisa'ii, At-Tirmithi).

The following accounts are examples of how the scholars remained steadfast to Islam and did not remain silent in correcting the rulers of their time. Their love of Allah was far greater than any fear of torture the ruler could administer.

1 - The scholar Imam Sufiyan At-Thawri said "when AI-Mahdi Abu Jaa'far AI-Mansoor (the Khalifah came to Hajj, he asked for me. So [his men] watched the house and took me at night. When I was before him, he sat me close to him. He said, "Why don't you stay close to us where we can consult you in our affair. Whatever you tell us to do, we will comply with it." I [Sufiyan] said to him, "How much did you spend on this trip [for Hajj] of yours." He said, "I don't know. I have trustees and appointees [to take care of these matters]. "I said, "What excuse will you have tomorrow when you stand in front of Allah (swt), and He asks you about it?" (Sufiyan then related the example of Omar Ibn Al-Khattab). Omar Ibn Al-Khattab asked his servant, when he performed Hajj, for how much did he spend on their trip? He said, "O Ameer of the believers, I spent 18 Dinars." Omar said, "We overspent from the Muslims treasury" (Sufiyan then added) You know, Ibn Mas'ood reported that the Prophet said, "A person who spends from the wealth of Allah and His Messenger [extravagantly], will be rewarded hell." One of Abu Ja'faar's aids said (to Sufiyan) "You say this to the Ameer of the believers!?" Safiyan answered him, with the dignity and strength of the believers: "Silent! It is Haman (minister of Pharaoh) who destroyed Pharaoh and Pharaoh destroyed Haman. (Meaning the one who gave advice and the one who should follow the advice destroyed one another when they did not do as they should.)."

2 - Hajeej Az-Zayyat was a scholar at the time of Hajjaj who was a tyrant governor of Iraq. Al-Hajjaj asked him, "What do you think of me?" Az-Zayyat replied, "I say you are one of the enemies of Allah. You break Allah's laws and you kill for mere doubt." Al-Hajjaj asked him, "What do you say about the Ameer of the believers Abdul Malik bin Marwan?" He said, "He is a bigger sinner than you. You are but one of his sins." Al-Hajjaj ordered him to be tortured. They split bamboo sticks and tied his flesh with it. Then they started splitting the sticks tearing his flesh with it. He died shaheed. He was only 18 years old; may Allah (swt) have mercy on him.

3 - Sulayman bin Abdul Malik stopped by Medinah on his way to Mecca. He sent for a scholar named Abu Hazem. Once Abu Hazem entered, Sulayman asked him, "Why do we hate death?" Abu Hazem replied, "Because you ruined your hereafter and took care of your life. So you hate to go from luxury to ruin. Then after giving him sincere advice, Sulayman asked him, "What do you say of me?" Abu Hazem said, "Do not push me to answer." He said, "It is advice. You must tell me." Abu Hazem said, "Your forefathers overpowered the Muslims and took over the ruling position without the Muslims consultation or approval. They also killed a great number of them. You should know their behaviour and what was thought of them. One of the people said, "How could you say this!" Abu Hazim said, "Allah took the covenant from the scholars to explain things to the people and not to hide (true knowledge)"

Imam Malik bin Anas stated: "It is a duty upon every Muslim whom Allah has given some
knowledge or fiqh to confront any ruler, command him to do good, forbid him from evil. This
differentiates the scholar from others when they approach a ruler. This is the status that is not surpassed."

The reader should compare the positions taken by the scholars of the past against unjust, yet
legitimate Khalifahs and governors and those taken by nowadays scholars. Al-Jaahith reported in Al-Byan wat Tabiyeen that Muhammad (saw) was asked, "0 Messenger of AI1ah, who is the worst people?" He replied, "The scholars, if they become corrupt."

Imam Ali is reported to have said, "Two types of people I cannot tolerate are - a scholar who is shameless and an ignorant worshiper. The ignorant worshipper fools the people with his worship and the scholar with his shamelessness."

If these scholars were true Islamic scholars they would show the people by example, standing by the Islamic rule, even if it costs them their lives. Imam Ahmad bin Hanbal realised his role as a scholar who is to show the Ummah that the Muslim is to fear none but Allah. He stated, "If the scholar uses Tuqyah (concealment of knowledge for one's own protection) in his answers, the ignorant person does not know, when will the Truth become known!"

These scholars have misled many people, especially those who have taken them as idols without knowing it. While denouncing imitation, they keep repeating what their scholars say, rejecting the tangible. We remind our brothers and sisters of a basic part of our Aqeedah called al-walaa wal- baraa' (allegiance to the believers and its supporters and denouncing the disbelievers and their supporters).

When a ruler rules by Kufr and scholars support him, what is their Islamic verdict? And what is our position vis-à-vis them? 0 Allah, have we conveyed the Message? 0 Allah be our witness!

New Sufis for New Labour

2007-02-04T07:29:00.000-08:00

From another shore - New Sufis for New Labour

By Shehla Khan

The House of Commons seems increasingly ready to serve as the launch pad for new Muslim organisations. Not long ago, it staged the debut of an organisation calling itself Progressive Muslims. After a barely decent interval, on July 19, it opened its portals once again to the latest organisational aspirant, namely the Sufi Muslim Council (SMC). The SMC’s launch was celebrated with due fanfare, in the form of nods, smiles, handshakes, and laudatory speeches from the assembled guests who included representatives of the leading political parties, the media, the Church and even the Board of Jewish Deputies. Meanwhile, greetings also poured in from absentee well wishers, including Nato and George Bush.

Some Muslims might feel intrigued at the choice of cheerleaders that the SMC has attracted; others, at the very usage of the generic term ‘sufi’ as designating a branded identity. Certainly, the sufi tradition in Islam is no stranger to organisation in the forms of guilds or tariqahs, many of which have a venerable history dating several centuries. In general, however, these orders professed a distinct identity acquired from their founder/shaykh or their place of origin. In contrast, there is anonymity about the SMC, which could be countered by the organisation’s renaming itself as House of Commons Sufis, Establishment Sufis or even Blairite Sufis. In the absence of clear identification, we are left with the impression that the ‘sufi’ logo functions here as at best as a garbled, and at worst as a disingenuous statement of political detachment.

However, the confusion about the SMC’s credentials need not be long enduring. While the relationship between Sufism and political power remains a complex subject, we could highlight three dominant tendencies. There is, firstly, a rejectionist stance in which politics is seen as corrupt and degrading, an obstacle to a life of piety, contemplation and prayer. Secondly, there is an activist stance, in which the social and pedagogic role of the tariqah does not exclude participating in resistance struggles against foreign invaders. Imam Shamil’s battles against the Russian Romanovs, Imam Abdul Qadir’s against the French in Algeria, the Sanussi orders against European colonialism in Africa all belong to this genre. Thirdly, there is a collaborationist stance in which Sufism becomes an elite phenomenon that finds expression primarily in cultural production, but is strongly supportive of militantly secular or Islamophobic states and regimes. Examples of this tendency are found in present day Turkey among the Mevlevi and Cerrahi sufi orders.

It is difficult to locate the SMC in the first two categories, far less so in the third. This becomes plausible if we turn briefly to the Council’s public statements. By its own admission, the SMC is the charmed organisation that we, the ‘silent majority’ have all been waiting for; here at last is a group protesting its apolitical stance, its promise to combat ‘extremism’, its disdain for the liberation struggles waged by Muslims around the world, its suspicion of Muslim charities reaching out to the most dispossessed amongst the ummah, its silent acquiescence in the wars of terror waged by the Bush-Blair clique. Here at last is an outfit which understands that the only language we, the majority of the silent, want to speak is Blair-speak with an Islamicate twist, Blair-speak being the local, Downing Street dialect of Bush-speak, the neo-conservative imperial language which seeks to become the lingua franca of the planet. This dialect, which answers to our deepest spiritual needs and aspirations, is the one that we are yearning to master as Afghanistan mourns, Lebanon wails, Baghdad screams, and Palestine howls.

All we need to do to equip ourselves with the new lingo is to engage in a simple re-translation exercise: so the slaughter of innocents means collateral damage, collective punishment means security, occupation means liberation, wire cages mean justice, depleted uranium means democracy, ceasefire means Eretz Israel, and Geneva Convention means dead letter. Having grasped these elementary linguistic rules, we are ready to abandon our silence and speak in our new found voices as Blairite Sufis or perhaps as Sufi Blairites.
So why do we hesitate?

Could it be because we are troubled by a sense of irony, that we cannot reconcile the fact that an organisation purporting to be apolitical seeks to ingratiate itself with the country’s political elite, selecting a parliamentary chamber for its kick-off? Could it be because we see an unhealthily close fit between the latest twist in the Islamophobic discourse circulating around media, government, and academic circles and the rise to fame of our Sufi brethren? In this twist, any political consciousness amongst Muslims becomes suspect so that the term ‘Islamist’ comes to acquire the opprobrium formerly associated with ‘fundamentalist’ or ‘terrorist’ and yesterday’s ‘moderates’ become today’s ‘extremists’. This is eminently demonstrated in Martin Bright’s recent contention that the Government, in engaging with associations such as the Muslim Council of Britain, which has yet to applaud its foreign policy, has capitulated to ‘fundamentalists’. Simply put, to be moderate, you need to stop being Muslim except as a leisure pursuit.

Could it be because we find precedents for the SMC in American sufi organisations that have been warmly endorsed by Bush, and by the likes of the Rand Corporation as active partners in the so-called ‘reformation of Islam’, a reformation in which Islam is stripped of its capacity to speak truth to power? Could it be because, the pressure that has been levied upon Muslims following 7/7 notwithstanding, we are still not ready to capitulate to the absurd Blairite claim that those tragic events had no link with British foreign policy? Above all, could it be that we are, after all, less than enthusiastic pupils for Blair-speke, that we are on the way to finding a different language to express our hopes and aspirations, our understanding of our history and our future, and this is the language of Islam as it speaks of Justice, of the duty to resist oppression, of the promise to live as Muslims in the fuller sense of the term?
But then, this is not a language that is spoken in a House of Commons in thrall to Blair’s imperial delusions.

Shehla Khan, Researcher, University of Manchester
http://www.muslimnews.co.uk/paper/index.php?article=2563

ISNA 2004 (Personal account)

2007-01-31T12:27:00.000-08:00

Annual Convention of ISNA [Islamic Society of North America]
[Personal Account]

Thousands Disappointed by ISNA’s Leaderless Gathering.

Chaos, Confusion, Indiscipline: Major Islamic Issues Ignored.

From September 3 to 6, 2004 several thousand Muslims gathered at an expensive suburb of Chicago not far from O’Hare airport. They were from all over the country, many of them young and enthusiastic about Islam. The biggest attraction was the bazaar which displayed the creativity and Islamic potential of the Muslims of America: Books of a great variety, services, clothing of several ethnicities made it worth visiting.

Unfortunately the leadership of ISNA seems to have sold out to the U.S. government so completely that its members have become a mass of nice people without any sense of direction.

Here are a few glimpses of the essential features of the ISNA Convention:

• As one entered the Convention lobby, the first display on the right side, titled “Muslims in America” showed :

i. A photo of Siraj Wahhaj from Brooklyn, New York shaking hands with Ms. Medeleine Albright [responsible for the slow deaths of a million Iraqi
children].
ii. A photo of Muzammil Siddiqui [Orange County, Los Angeles area] shaking hands with President Bush.
iii. Several portraits of Syed Saeed (from India) Secretary General of ISNA. It was not clear why his pictures were there but this “leader” of ISNA is very thick with the FBI, a willing collaborator.

• [Imagine the mindset of a group which is proud of shaking hands with people whose hands are dripping with the blood of Muslims. And for ISNA, this is "Muslims in America." ]

* The published program of the Convention indicated that only mediocrities were invited to speak. Most of the activists of Islam in America have left this dying organization. Some sense of how dead and deadening the program was can be gauged from what was left out of it. Here is an incomplete list of what ISNA left out::

i. Imam Jamil al-Amin. [In previous years ISNA gave him grudging recognition.] Instead ISNA hooked up firmly with the U.S. government’s “main man” among
African-Americans: Imam W.D. Muhammad who prides himself on the services he has rendered to the State Department and the Pentagon.
ii. Shaikh ‘Omar ‘Abdel Rahman. Leader of the biggest Islamic movement in Egypt, held in solitary confinement since 1993. ISNA’s view of him is not very different from that of Israel.
iii. Ahmed ‘Abdel Sattar, U.S. citizen of Egyptian descent. His wife’s letters to ISNA offshoot known as CAIR remain unanswered.
iv. Even ISNA’s own Prof. Sami Al-Arian, demeaned and chained in a U.S. prison, could not get a hearing. His family was forced to buy a booth in the bazaar to publicize his case.
v. All other political prisoners of Ashcroft and his thugs were also ignored.
vi. Even the horrors of Guantanamo Bay, where the Qur’an has been desecrated and 35 attempted suicides have left even non-Muslims shocked, were left out of ISNA’s ‘program.’

* Most Muslims consider Hamza Yusuf very close to the White House. His “teachings” at the Convention about integration were so popular with the Chicago Tribune [the local ‘big’ paper] that the Tribune in tribute to Hamza Yusuf tried to give the impression that the “thousands” who came to the Convention came to listen to him!

* Do the “leaders” of ISNA have anything to offer the Muslim community? It soon became apparent that they have nothing to say when the Maghrib/Isha’ prayers on both Sept. 4 and 5 ended without ANY Du’a at all.[These prayers were the biggest gatherings at the Convention,
drawing about 50% of those who had come.] On Sept. 5, instead of Du’a, ISNA had someone give a rambling talk after ‘Isha prayer which was so confused and garbled that most people got up and left.

* To add to the general confusion and steady chaos, on Sept. 5 the lights went out. They came back in the bazaar very soon, but stayed out in the conference area from the afternoon to sunset.

This organization of the richest and highly educated Muslims in America could not keep the lights on in its own annual event. [Saddam Hussain kept the lights on in Baghdad even during ferocious U.S. bombing which killed thousands of civilians.]

* ISNA’s leaders seem to be totally insensitive to Islam. They had permitted a pro-Bush individual to set up a large booth in the bazaar in the name of “MUSLIMS FOR BUSH..” As one brother said, next they’ll have “Muslims for Sharon” or even “Muslim homosexuals.”[By contrast, ISNA does NOT permit ANY anti-government Muslim group or individual to speak at the Convention or in the Bazaar.] The “Muslims for Bush” is the family of a “Muslim billionaire.” The daughter, her cleavage showing, was touting her book where she appears on the cover on skis. [The son appeared on Islam hater O’Reilly’s program.]

* ISNA’s youth seem to have been infected with the non-Islamic behavior of their “leaders.”
Some of them are still good at heart and gathered to protest at the “Muslims for Bush” booth, but guess what they were chanting (instead of Allahu Akbar): “Ke-rr-y, Ke-rr-y.” Even an elderly supporter of ISNA from Chicago’s MCC was going around with an “OBAMA” button. So having once been bitten by Bush, now they want to be bitten by Kerry.

* The WAR AGAINST MUSLIM COUNTRIES was DELETED not only from ISNA’s program but even from its bazar. There was no discussion of:

i. Palestine
ii. Afghanistan.
iii. Iraq.
iv. Kashmir
v.Chechnia.
vi. Sudan

ISNA had NO EXPLANATION or discussion of the infiltration of its ranks by government agents. New Trend readers know how ABDUR-RAHMAN al-AMOUDI, who never missed an ISNA or ICNA Convention [and was honored by both], confessed to being an agent for the U.S. State Department. He always had quantities of cash on hand, which he said {in his statement}he used to ‘buy’ Muslims opposed to U.S. policies. Later he plea bargained to a claim that he was working for Libya to kill the Crown Prince of Saudi Arabia. ISNA’s Islamic Horizons paper as well as its leadership had a simple “solution” to the problem. They simply behaved as if it had never happened. [Sort of like Stalin pretending that Trotsky never existed.]

Who else is/was an agent of the government in ISNA? W.D. Muhammad’s services to the State Department were open and publicized in his own paper. HE IS PROUD OF HIS SERVICES TO THE OPPRESSORS. But who else in ISNA’s “leadership” is a SECRET AGENT OR A PAID agent? Don’t ISNA’s members deserve to be told what these “leaders” have been up to?

ISNA has shut its membership out of all discussion of the issues. In more than five years it has not published a dissenting letter on its main policies. Hence the chances that ISNA will improve are near zero. ISNA is finished as a Muslim organization though it may continue forsome time as a social club or a matrimonial service or an occasion for a bazaar.

September 2004

Letter to Hamza Yusuf- Part II

2007-01-28T05:15:00.000-08:00

Madraj’l-Mi`raaj Min Jubb’l-Istidraaj

The Path of Ascent From the Abyss of Enticement

PART II

The following is the dialogue that took place between you and Michael Enright in the interview on CBC.

Michael: When you read the coverage in some of the more fulminating columnists and commentators, it comes up time and time again, this business about the Qur'an promising the martyrs or the suicide bombers that if they die in the course of their mission they will go immediately to heaven where they will be greeted by ten or fifteen or sixty-eight or something or other, virgins. You must have seen that. What is that?

Hamza: “…If you look in the Qur'an about the pleasures of paradise, the definitive verse in the Qur'an is that the pleasures of paradise are those which no eye has seen, no ear has heard of, and has never occurred to the heart of a human being. So that is the definitive verse about the pleasures of paradise. Now, there are some hadith, it's not in the Qur'an, there is mention of beautiful youths as well as beautiful women, and that's more metonymy in rhetoric.

Michael: It's an allegory.

Shaykh Hamza: Exactly, it's an allegory, exactly. And the thing about it is that our scholars say that the highest sensual experience in the world is orgasm and it's quite literal. I mean this is a traditional opinion; Imam al-Ghazali, one of the early theologians said that the orgasm that a human being experiences in sexual intercourse is the closest sensual experience that one can taste of what the delights of paradise are like. The Muslims traditionally saw it as almost - and the Hindus have this concept as well - that there's almost a mystical experience. Now, the vast majority of human beings do not have profound mystical experiences. The mystic has experiences that transcend sexuality and in fact, it's well known that a lot of mystics lose their appetite for those types of things because of their own internal experiences.

Michael: They're celibate.

Shaykh Hamza: Exactly. So the idea being is that it's really an approximation, it's a way of describing. The number used is 70 and the idea of 70 in the Arabic language is that it just means an untold amount of pleasure and that's really what it's about. And unfortunately literalism is a danger in every religion and I think there are definitely people who look at these things in very literal terms and this goes with religion and with human understanding.

Sidi Hamza, I could cite for you and for those who have been confused by your above statements, all the verses in the Qur’an regarding the pleasure of Paradise and the punishments of Hell. I could give the exegesis of these verses as given by the scholars of the as-Salaf, however, I will cite here what our Amir’l-Mu’mineen the Shehu, Uthman Dan Fuduye’ has given us

regarding these verses. The Shehu arranged these verses in sequence. He used to say: “Whoever obeys the commands of Allah and avoids His prohibitions has entered upon the path to Paradise. Whoever fails to obey the commands of Allah or avoid His prohibitions then he has stumbled into the Hell-Fires and have warranted being included among its people. “For them Hell will be the resting place and above them will be calamities.”

Allah ta`ala says: “For them from above will be the gloom of the Hell-Fires and beneath them will be gloom.” Allah ta`ala says: “And every obstinate oppressor was brought to destruction. In front of him is Hell-Fires and he will be made to drink boiling contaminated water. He will be forced to drink it down his throat and death will come to him from every place, but he will not die and in front of him will be a tremendous torment.” Allah ta`ala says: “Then for those who disbelieved, garments of fire will be cut out for them. Molten lava will be poured down over their heads, which will cause their entrails to melt and their skins. And for them will be hooked rods made of iron. Each time they seek to get away from it, angrily they will be driven back into it and it will be said to them, ‘Taste the torment of roasting!’.” Allah ta`ala says: “Is that better entertainment or the tree of Zaquum? Verily I have made it as a temptation for the unjust. Verily, it is the tree that springs out of the bottom of Hell-Fires. The shoots of its fruit-stalks are like the heads of devils. Then, they will eat from it and fill their bellies with it. Then after that they will be given molten lava to drink so that it becomes like a broth. Then after that their destiny will be the flaming fire of Hell-Fires. Verily, they found their fathers on the wrong path, so they too hastened in their footsteps!” Allah ta`ala says: “Verily the tree of Zaquum will be the food of the sinners. Like boiling oil it will boil in the bellies, like the bubbling of molten lava.” It will be said to the Angels: “Seize him and drag him into the midst of the Hell-Fires. Then pour from over his head the torment of molten lava.” Allah ta`ala says: “Seize him and fetter him, then throw him in the blazing Fire. Then fasten him with a chain which seventy cubits!” Allah ta`ala says: “Then let them taste it - molten lava and puss from dirty wounds. And others of similar kind paired.” Allah ta`ala says: “When iron collars will be rounded over their necks and with chains they will dragged along in the molten lava and then they will roasted in the Fire.” Allah ta`ala says: “Verily with Me are fetters and a raging Fire. And food that chokes and a painful punishment.”

Then after that the Shehu would mention the dialogue of the people of the Hell-Fire as it is mentioned in the prophetic tradition related by al-Bayhaqi: that the Messenger of Allah, may Allah bless him and grant him peace said, “Verily there will be five supplications for the people of Hell-Fires. Allah ta`ala will respond to four of their supplications. When they make the fifth supplication they will not be allowed to speak thereafter forever. They will say: ‘Our Lord You caused us to die twice and You gave us life twice. You alone know our sins. Is there in way out of this!?’ Allah ta`ala will respond: ‘This is because when Allah alone was called upon you denied Him and when associates were made with Him you believed in them. For the final judgment belongs to Allah the Exalted the Great.’ Then they will say: ‘Our Lord we have seen and we have heard. Return us so that we can do righteous deeds. Indeed we are people of certainty.” Allah ta`ala will respond: ‘Then taste that which you used to forget of the meeting with this Day of yours. Verily I have forgotten you. And taste the punishment of eternity for what you used to do.’ Then they will say: ‘Our Lord postpones us for a short time so that we can answer Your call and follow the messengers.’ Allah ta`ala will respond: ‘Were you not among those who swore from before that you would never die!?’ Then they will say: ‘Our Lord take us out of it, so that we can do good deeds other than what we used to do.’ Then Allah ta`ala will respond: ‘Did I not prolong your lives so that whoever would receive admonition could receive it!? And warners came to you, so taste! For the unjust there are no helpers!’ Then they will say: ‘Our Lord our wretchedness overcame us, and we were a people in error.’ Allah ta`ala will respond: ‘Be silent in it! And do not speak!’ For then they will never thereafter speak again.

There are many other dialogues of the people of the Fire. Among them are those mentioned in the prophetic tradition related by Ibn al-Mubaarak, who said: ‘It has reached me that the people of the Hell-Fires will seek redemption with the custodian of Hell. Allah ta`ala says: “Those in the Hell-Fire will say to the custodians of Hell: ‘Supplicate to your Lord that He may alleviate from us a day from the punishment.” The custodians will answer them: “Did there not come to you your messengers with clear messages? They will say: ‘Indeed!’ They will say: ‘Go on and supplicate for the supplication of the disbelievers is only in error.” When they seek relief with the custodians of Hell-Fires, they will call to Malik, and he will be angry sitting in the center of Hell upon an axle around which the Angels of punishment revolve. There Malik is able to see the furthest part of Hell in the same manner as the nearest part. The people will say: “O Malik! Seek our needs with your Lord!” And they will beg him for death. He will say remain silent refusing to answer their request for eighty years. A year there will be three hundred and days. A month will be thirty days. And a day there will be like a thousand years of your reckoning. Then after eighty years he will show regard for them saying: “Verily you will reside therein.” When they hear what he says they will then seek relief as they did before. Some of them will say to others. “O you there! Perhaps He will alleviate from us the punishment and affliction the way it was alleviated before. So let us adhere to patience. For perhaps patience will benefit us in the same manner that the people of obedience were patient with obedience to Allah. Thus, patience benefited them when they were patient.” Thus, they will all agree to remain steadfast with the punishment. They will be patient until their patience goes for a long time. They will then have regret and call out: “It is the same whether we show remorse or show patience. There will be no escape.” Meaning there will be no escape from it to safety.

Then Iblis will say to them: “Verily Allah promised you a promise of truth and I made a promise to you. However I went against my promise. I had no authority over you except that I invited you. You in turn answered my invitation. Therefore do not blame me, but blame yourselves. I cannot answer your screams nor will you be able to answer my screams. Verily I deny what deities you used to associate before with Him.” For when they hear what he says, they will detest themselves. He will say to them: “Verily Allah’s detestation is greater than our detestation of ourselves. They will say: ‘Twice have You caused us to die and twice have You caused us to live. Now we confess our sins. Is there any way for us to get out?” He will say in answer to them: “This is because when Allah alone was called upon they denied Him and believed in partners besides Him. For the Final Judgment it with Allah the Exalted the Great.” This will be the first dialogue.

Then they will call out a second time: “Our Lord take us out so that we can do good, then we will have certainty.” Then Allah ta`ala will answer them: “If I had desired I would have given every soul its guidance, however the word is true from Me that I will fill the Hell-Fires with the Jinn and mankind all together. So therefore taste what you used to overlook of the meeting with this Day of yours. I have overlooked you. So taste the punishment of eternity due to what you used to do.”

Then they will call out a third time: “Our Lord postpone us for a short time so that we can respond to Your call and follow the messengers.” Then Allah ta`ala will answer them: “Did you not swear before that you would not come to an end. You resided in the homes of those who were unjust to themselves and it became clear to you how I dealt with them and I threw similarities for you. They plotted their plots, but their plots were with Allah, even had their plots were as big as the mountains.”

Then they will call out a fourth time: “Our Lord take us out so that we can do good deeds other than what we used to do.” Then Allah ta`ala will answer them: “Did I not prolong your lives? But you did take heed from the reminder when there came to you the Warner. So taste the punishment. There can be no helper for the unjust.” Then they will reside therein as long as Allah wills, He will then call out to them: “Were not My signs recited to you, yet you were among those who denied them.” When they will hear His address, they will say to themselves: “Now our Lord will show us mercy!” They will say at that time: “Our Lord our wretchedness overcame us and we were a people in error. Our Lord take us out of it, for if You were to return us, indeed we were among the unjust.” Allah ta`ala will say at that point: “Be silent and do not speak!” At that point all hope and answering of supplication will be cut off from them. Then they will encounter one another and spit in each others faces. Then they will be covered and shut in. For this reason Allah ta`ala says: “This is Day they will not be allowed to speak, nor will permission be given - so that they might give excuses.”

TELL ME SIDI HAMZA, WILL ALL THESE PUNISHMENTS IN THE HELL FIRES BE ALLEGORICAL? ARE THESE DESCRIPTIONS METONYNYM IN RHETORIC? ARE THESE DIVERSE PUNISHMENTS AND TORMENTS MYSTICAL AFFLICTIONS THAT WILL ONLY AFFECT THE SPIRIT AND THE SOUL? VERILY WE BELONG TO ALLAH AND TO HIM IS OUR RETURN AND WE SEEK REFUGE WITH HIM FROM FALSEHOOD AND IGNORANCE!

Shehu Uthman Dan Fuduye’ also arranged for us the verses in the Qur’an, which increase our yearning for the Paradise of Allah ta`ala. He would say to his students: “Whoever obeys the commands of Allah and avoid His prohibitions will enter Paradise. Allah ta`ala says: “I will not forsake the reward of those who were excellent in deeds. For these will be Gardens of Ease under which rivers flow. There they will be given bracelets of gold and will wear green robes of silk brocade and gold embroidery. They will recline upon thrones therein. The best of Rewards and excellent the resting place.”

Allah ta`ala says: “These will have a known provision of fruits and they will be honored in Gardens of Delight upon couches facing one another. There will be passed among them a cup from a bright gushing spring which will be delicious to the drinkers and which does not cause headaches nor will they be made unbalanced from it. With them will be women of modest gaze and lovely eyes as if they were hidden pearls.”

Allah ta`ala says: “Those who believe in My signs and have surrendered in Islam will enter into Paradise, you and your wives to be made gratified. There will be brought to them trays of gold and cups. Therein will be what all souls desire and whatever eyes find sweet. You will be in it forever. This is the Paradise which you have inherited based upon what you used to do. For you in it will abundant fruits which you will consume.”

Allah ta`ala says: “Verily those who fear Allah will be in safe places in Gardens and springs. They will be dressed in silk and silk embroidery, facing one another. Even so, and I will marry them to large eyed maidens. They will request every sought of fruit in safety. They will taste death except the first death. For He has saved them from the doom of Hell. This is a bounty from your Lord and this is the Supreme Bounty.”

Allah ta`ala says: “The likeness of Paradise which has been promised to those who fear Allah, therein are rivers of unpolluted water, rivers of milk whose taste does not change, rivers of wine delicious to the drinkers and rivers from clear honey. Therein is every kind of fruit and forgiveness from Lord.”

Allah ta`ala says: “Verily those who fear Allah will be in Gardens and ease enjoying the fruits of what their Lord will give then and their Lord will save them from the punishment of Hell. Therefore, eat and drink as a reward for what you used to do. Reclining upon arranged couches and I will marry them to large eyed maidens. And those who believe and their descendants who followed them in belief, they will meet with their descendants there, and I will not deprive them of anything of their deeds. Every person is a pledge for that which he has earned. I will provide for them fruits and meats which they desire. They will pass between themselves cups which has no vanity nor sin. There circulates among them youth who are like guarded pearls. Each of them will encounter one another questioning. They will say: ‘We used to be among our people anxious. Then Allah favored us and saved us from the torment of the breath of the Fire. We used to supplicate Him for He is the Benevolent and the Merciful.”

Allah ta`ala says: “For he who fears the station of his Lord there will be two Gardens. Which of the favors of your Lord can you two deny? Of spreading branches. Which of the favors of your Lord can you two deny? Wherein are two flowing fountains. Which of the favors of your Lord can you two deny? Wherein is every kind of fruit in pairs. Which of the favors of your Lord can you two deny? Reclining upon couches lined with silk brocade, the fruit of both Gardens near at hand. Which of the favors of your Lord can you two deny? Therein are maidens of modest gaze, whom neither man nor jinn have touched before. Which of the favors of your Lord can you two deny? Like unto the jacinth and the coral-stone. Which of the favors of your Lord can you two deny? Is not the reward for excellence only excellence? Which of the favors of your Lord can you two deny? And beside these two are two other Gardens. Which of the favors of your Lord can you two deny? Dark green with foliage. Which of the favors of your Lord can you two deny? Wherein are two abundant springs. Which of the favors of your Lord can you two deny? Wherein is fruit, the date palm and pomegranate. Which of the favors of your Lord can you two deny? Wherein are the most excellent and beautiful. Which of the favors of your Lord can you two deny? Maidens close-guarded in pavilions. Which of the favors of your Lord can you two deny? Whom neither man nor jinn have ever touched before. Which of the favors of your Lord can you two deny? Reclining on green cushions and exquisite carpets. Which of the favors of your Lord can you two deny? Blessed be the name of your Lord, the Mighty and Glorious.

Allah ta`ala says: “The foremost are the foremost. These are those who are brought near. In Gardens of Ease. A multitude of those of old and a few of those of later time. On lined couches, reclining therein face to face. There wait on them immortal youths with bowls, containers and cups from a pure spring. From which neither headaches nor derangement occur. And fruits that they prefer and flesh of fowls that they desire. And large eyed maidens like hidden pearls. Reward for what they used to do. They will hear no vain talking nor incrimination. Only the saying: Peace. Peace. And the companions of the right. What are the companions of the right? Among thornless lote trees and clustered plantains and spreading shade and gushing water and abundant fruit, neither out of reach nor forbidden. And there are raised couches. Verily I have made them into a new creation and have made for them virgins who are lovers and friends for the companions of the right.”

Allah ta`ala says: “Verily the righteous will drink from cups whose draught is blended with camphor taken from springs. Gushing exceedingly and it will be imbibed by the servants of Allah .” Allah ta`ala says: “They will be rewarded Gardens and silk for their patience. Reclining therein upon couches which has never seen the severity of the sun nor bitter cold. The shade therein will be close upon them and the clustered fruits thereof dip down. Containers of silver are circulated among them and cups as bright as glass, but made from silver which are measured to exact measure. These are watered from a cup whose drink is a blend of Zanjabil. From the spring therein called Salsabil. They are served by eternal youths whom if seen would look like scattered pearls. If you were to see these favors, then you would see blessings and a huge kingdom. Upon them will be garments of fine green silk and gold embroidery. They will wear bracelets of silver and their Lord will give them to drink a pure beverage.”

Allah ta`ala says: “Verily the righteous will be in ease upon couches gazing. The splendor of serenity will be noticed on their faces. They will be given to drink from sealed wine whose seal will be musk. Let this be what those who contest, vie with one another. A drink whose blend is from Tasneem taken from a spring, imbibed by those who will be brought near.”

Allah ta`ala says: “Faces on that Day will be in bliss because of the efforts which were pleasing in the highest Gardens in which no empty talk will be heard. Therein will be flowing springs. Therein will be raised couches, placed cups, arranged cushions, and silken carpets spread out.”

SIDI HAMZA, ARE THESE DELIGHTS OF PARADISE ALLEGORICAL? ARE THESE PLEASURES EXPERIENCED BY THE BODILY SENSES, OR ARE THEY EXPERIENCED BY THE SPIRIT AND SOUL? ARE THESE ENJOYMENTS SIMPLY METONYNYM IN RHETORIC, AS YOU CLAIM? OR ARE THESE ENJOYMENTS EXPERIENCED LITERALLY AS ALLAH TA`ALA DESCRIBED THEM IN HIS INFALLIBLE QUR’AN?

I remember we had this argument before back in the mid 90s. I left it because I assumed you would have researched it and saw what I was arguing to be the truth. You made the same claim then that you have made in the recent interview. It is impossible for me to believe that you hold these views. Even if you had not broadcast them to the public, and kept it concealed in your heart, you would still be in error. However, you made these deviant views public and sold them as though these were the basic beliefs of the Muslims. As a daa`iy (inviter) you should have used that opportunity to invite Michael Enright to the good news of Paradise and warned him about the torments of Hell. But instead, you denigrated the beliefs of the Muslims in order to satisfy the deviant fears of the disbelievers. In your desire for acceptance from them, you allowed them to make you say something about Allah ta`ala which had no proof or authority. What is it? Are you pushing up on them because you hope to be like Thomas Cleary? You want a prestigious position in one of their universities? What is the reason that you would openly deny the foundation of this religion? Every point you made about the Paradise was wrong, deviant and contrary to the Qur’an, the Sunna and the consensus of the Muslim scholars. Qadi `Iyad said in his as-Shifa Bi Ta`reef Huquuq ‘l-Mustafa:

من دان بالوحدانية وصحّة النّبوّة، ونبوّة نبيّنا صلّى اللّه عليه وسلّم، ولكن جوّز على الأنبياء الكذب فيما أتوا به، ادّعى في ذلك المصلحة بزعمه أو لم يدّعها فهو كافر بإجماع، كالمتفلسفين، وبعض الباطنية، والرّوافض، وغلاة المتصوّفة، وأصحاب الإباحة، فإنّ هؤلاء زعموا أنّ ظواهر الشّرع، وأكثر ما جاءت به الرّسل من الأخبر عما كان ويكون من أمور الآخرة والحشر والقيامة، والجنّة، والنّار، ليس منها شيء على مقتضى لفظها مفهوم خطابها، وإنما خاطبوا بها الخلق على جهة المصلحة لهم، إذ لم يمكنهم التصريح لقصور أفهامهم، فمضمّن مقالاتهم إبطال الشرائع، وتعطيل الأوامر والنّواهي، وتكذيب الرّسل، ولإرتياب فيما أتوا به

“Those who believe in the Oneness of Allah, the soundness of prophecy and the prophecy of our Prophet, may Allah bless him and grant him peace, however they permit that the prophet can lie regarding what they brought. Regardless if he claims that there is benefit in that or not, he is a disbeliever by consensus of opinion, like the false philosophers, some of the esotericists, the Rafidites, the extreme of the sufis and the people who permit the prohibited (al-ibaaha). These people claim that the outer aspects of the divine law and most of the narratives that the Messengers came with about the affairs of the Hereafter, the Gathering, the Standing, Paradise, and the Fire are not as they are stated and understood from their expressions. They claim that the Messengers addressed people in such a manner that was best for their interests, since it was not possible to explain explicitly to them the reality of these things due to the limitations of their comprehension. Hidden in the implication of their words is an invalidation of the Divine Law, a rescinding of the legal commands and prohibitions, denying the Messengers and creating doubt regarding what they came with.”

Sidi Hamza, may Allah ta`ala forgive you and open the door of repentance to you! The statements you made accompanied with your actions indicate something that few of us want to conclude about you. There is no one who loves you and wants to continue to have a good opinion of you, except that he has not fallen into a quandary concerning you. People around the world are wrestling in their hearts and minds about your statements and the implications they confirm regarding your beliefs. I shudder to think that you transmitted these types of ideas in your Zaytuna Institute. It has to be that you said what you said out of taqiyya (dissimulation). If this was the case, you have applied dissimulation where the shari`a does not permit it. Nothing but doubt can occur in those who accept that the pleasures of Paradise are allegorical or as you said ‘metonymy in rhetoric’. If Paradise is as you claimed then it would be a denial of the veracity of the Prophets and Messengers, since they were ordered to deliver the Good News of the Hereafter clearly and not to conceal anything. Negation of concealment of the message is an obligation with regard the Messengers, even if that concealment was done under the veil of allegorical and symbolic language. This would also mean that the prohibitions and obligations are no longer valid because the Divine Incentive for doing things and avoiding things would be invalidated. How could you have taught the basic aqeeda of Imam al-Ash`ari, Imam at-Tahaawi and the fundamentals of the al-Akhdaari and allow contradictory doctrines to come out of your mouth? How many young men and woman, who cling to your every word, have been flung into the chasms of doubt and skepticism due to your statements? It is hard to believe that someone of your status does not know the dreadful implications of your statement. Again Qadi `Iyad said in his as-Shifa:

من أنكر شيئًا ممّا نصّ فيه القرآن، بعد علمه أنّه من القرآن الذّي في أيدي النّاس ومصاحف المسلمين، ولم يكن جاهلاً به، ولا قريب عهد بالإسلام، واحتجّ لإنكار إمّا بأنّه لم يصحّ النّقل عنده، ولا بلغه العلم به، أو لتجويزه الوهم على ناقليه، فنكفّره ...، لأنه مكذَب للقرآن ومكذّب للنّبيّ صلّى اللّه عليه وسلّم، لكنه تستّر بدعواه. وكذلك من أنكر الجنّة أو النّار أو البعث أو الحساب أو القيامة فهو كافر بإجماع للنّصّ عليه، وإجماع الأمّة صحّة نقله متواتراً، وكذلك من اعترف بذلك ولكنه قال إنّ المراد بالجنّة والنّار والحشر والنّشر والثّواب والعقاب معنى غير ظاهره، وإنّها لذّات روحانية ومعان باطنة، كقول النّصارى والفلاسفة والباطنية وبعض المتصوفة، وزعمهم أنّ معنى القيامة الموت أو فناء محض، وانتقاض هيئة الأفلاك، وتحليل العالم، كقول بعض الفلاسفة.

“Whoever denies anything which is narrated in the Qur’an, that is, the scriptures that are in the hands of the people, after knowing that it is in the Qur’an, and is not ignorant of it, nor is he a new Muslim, (nor is he in need of objection based upon an unsound narration that he received, nor has knowledge of it reached him, or he has illusions regarding its narration) – then we declare him as a disbeliever… because he denies the Qur’an and denies the Prophet, may Allah bless him and grant him peace. Even when he does so by a veiled allusion. Likewise, whoever denies the Paradise, the Fire, the Resurrection, the Reckoning or the Standing, then he is a disbeliever by the consensus of he narration about these things. The consensus of the Umma is agreed regarding the soundness of their transmission by many paths of transmission. Likewise, disbelief applies to the one who knows these issues, however he says that what is really meant by the Paradise, the Fire, the Gathering, the Resurrection, the Eternal Reward and the Eternal Punishment is a meaning which are not to be taken literally. They claim that these issues are only spiritual pleasures and concealed significances, like the ideas of the Christians, the philosophers, the esotericists, and some of the sufis. They claim that the real meaning of the Standing is death, passing away, the collapse of the form of the heavenly spheres, or the dissolution of the world, like the ideas of some of the philosophers.”

There is no confusion about the judgment of someone who says the above, or who alludes to something similar to it. So, what is the judgment regarding the statements you made, Sidi Hamza? The least that we can say, is that you must make repentance, and your repentance has to be open and public, like the open and public statements you said that distorted the beliefs of the Muslims. You are obligated to inform those unfortunate Muslims, who were led astray by your statements. If you do not, then your knowledge and everything that is the outcome of your work is mere enticement (al-istidraaj). There are thousands, if not millions of young Muslims, who really trust you and take your words as the gospel truth. For you to lead these young people by their noses until you plop them into, first, degrading their Islam to the arrogance of Anglo-American culture, and then, by utterly invalidating their beliefs and the foundation of the deen, speaks to the age that we are in. We are in the last times in which corruption gets the upper hand over righteousness, corrupt passions prevails over the truth and heretical innovation prevails over the sunna - except for those whom Allah ta`ala has singled out and they are few.

“This is the time about which we were warned

In the words of Ka`b and in the words of Ibn Mas`ud.

When this persist and no one speaks to rebuke

When no one will cry for the dead nor be happy about a new born.

In this age the truth has been rejected all together

While injustice and corruption in these times are not rejected.”

Sidi Hamza, all of us, have to be aware of the plot of Allah ta`ala in these days, because no one is free of gradual enticement (al-istidraaj). Shaykh Abdullahi Dan Fuduye’ said in his Madhkhal-Madhkhal:

إنّما يُستدرج العبد على قدر بُغيته فبعضهم بالملك والسلطان وطاعة النّاس له، ومنهم من استُدرج بالدُّنو من الملك والسلاطين، ومنهم من استُدرج بالتّوسًّع في تجارته أو بالأهل والولد أو بالتّبع ... والعالم بالعلم أن يّعظّم بسببه ويسمع قوله فهو مستدرج نائل حظّه بعلمه والعابد بعمله وذو البصيرة بزيادة بصيرته فلا يخلوا كلّهم من الرّياء والعجب ما اعطى حتّى يوخذ فيه

“The servant is gradually enticed based upon the extent of the object of his desire. For some of them are gradually enticed by kingdom, authority, and the obedience that people give them. Others are gradually enticed by being brought in proximity to rulers and those in authority. Others are gradually enticed by the enlargement in their business, or wives, children, or followers. The scholar is gradually enticed by his knowledge, especially when he becomes famous because of it and when others listen to his ideas. This is an enticement by which worldly portion is obtain through his knowledge, or by which the servant obtains it through his actions, or the person of piercing insight obtains it through the increase of his insight. Thus, all of them are not free of showing-off and being conceited in what they have obtained until they are eventually seized by means of it.”

Therefore, Sidi Hamza, you should not allow yourself to be deceived due to number of people who listen to you. You should not let the invitation to the White House and the House of Congress go to your head. When the MSA, ICNA and ISNA and other immigrant groups look up to you, you should not be comfortable and feel safe from the plot of Allah ta`ala. You should be grateful to Him and fulfill the trust that Allah ta`ala has honored you with. Fame, fortune, prestige is not always a sign of good and well-being from Allah ta`ala, as you know. It could mean the very opposite by which Allah ta`ala, in His wisdom, leads many unsuspecting people astray. I recall the lecture that Sidi Hatim Bazian made where he showed how the umma suffered the same kind of gradual enticement (istidraaj) at the hands of the modernist. He showed how the elite in the Arab and Indian societies, among the scholars and the notables, opened the door of European colonialism and imperialism. The reason for this is because the masses of the people looked up to these scholars and notables to guide them in the direction of good and well-being. Examine how these people opened the door of tribulation and humiliation due their capitulation to the disbelievers. They opened a door of tribulation, which has not been closed for the past 5 centuries. And it does not look like it will be closed again until the appearance of our Imam al-Mahdi.

Now military jihad is condemned and altered by those who profess to be scholars. They even neglect the jihad of speaking the truth in the face of tyrants. These times are a time of grief and despondency, when you look back with yearning for the People of Allah, whom we have lost. Men like Waziri Junaydu, Shaykh Muhammad al-Bukhari, Shaykh Muhammad al-Faatih, Shaykh Gharibullah and my beloved father of meaning Shaykh Muhammad al-Amin, may Allah ta`ala bless us with the baraka. They were men of fortitude who showed no humiliation in the face of tyranny and injustice. Sidi Hamza, when worldly promises are discarded and neglected, this is expected because the promises of this world’s life are empty. But when the promises of revival and religious reform prove to be empty, there is nothing left for us except disillusionment and quiet weeping. We weep when we remember the character of the noble ones, those courageous ones who taught us with their states and silence. Weep Sidi Hamza, because weeping in these times of hypocrisy and collaboration is an obligation. Weep as Shaykh Ahmad Bamba wept for those whom the whales and creatures of the sea also weep.

حُقَّ اَلْبُكَآءُ عَلَى سَــادَاتٍ أَمْـوَاتِ * تَبْــكِي الأَرْضِ عَلَيْهِمْ كَالسَّمَوَاتِ

أَبْكِي عَلَيْهِمْ وَاَرْجُو فِي البُكَآءِ غَدًّا * رِضْوَانَ مَن فِيهِ غَــــابُوا بِالْحَلاَوَاتِ

يَالَهْفَ نَفْسِي عَلَى فَـقْدِ الاَكَابِرِ مَنْ * غَـابُواْ لِــرَبٍّ دَعَـــاهُمْ لِلْعُـلُــوَّاتِ

تَبْكِـي اللَّيَالِــي عَلَيْهِمْ وَالشُّهُورُ مَعًا * مِـثْـلَ اَلْـعَشِىِّ بِوَجْــدٍ وَالْــغُـدُوَّاتِ

كَانُواْ عِبَــادًا بِطَـاعَـاتٍ لِرَبِّهِم * وَكَانَ جَـلَّ لَهُمُ رَبًّــا بِمِنَّـــــاتِ

كَـانُواْ يَعُدُّونَ تَرْكَ الْوِرْدِ مَعَ شِبَعٍ * مِنَ الْحَلاَلِ مِنْ اَسْبَـابِ الْمُصِيبَـاتِ

كَانُواْ إِذَا الَّيْلُ اَرْخَى السِّتْرَ ذَا حَلَكٍ * قَامُواْ سِرَاعًا لِإِحْيَاءِ الدُّجُــنَــاتِ

بَاعُواْ فُضُلاً بِذِكْرِ اللَّهِ خَــالِقِهِـمْ * فَالْنَّوْمَ فِي الَّيْلِ بَاعُواْ بِالْمُنَاجَــاتِ

تَجْفُواْ الْمَضَـاجِعَ فِي لَيْلٍ جُنُـوبُهُمُ * نَاسِيـنَ سَلْمَى وَلَيْلَى بِالْبُشَارَاتِ

فَحَيْـثُمَا بَرَزَتْ لَيْلَى بِـبَهْجَــتِهَا * عَـنْهَا تَـوَلَـوْا إِلَى الْمَــوْلَـى بِطَاعَاتِ

يَنْسَوْنَ لَيْـلَى وَسُعْدَى فِي قِيَــامِهِمُ * مُـسْـتَـأْنِـسِيــتنَ بِأَذْكَـارٍ وَ أَيَاتِ

حَدِيــثُهُمْ ذِكْرُ مُغْنٍ نَـافِعٍ صَمَدٍ * لاَ ذِكْرِ هِنْــدٍ وَلُبْـنَـى فِــي اَلْمَقَـالاَتِ

قَـوْمٌ بِأَسْـلِحَةٍ أَعْـدَاءَهُمْ قَهَـرُواْ * حَتَّى عَلَـوْا بِالْمَزَايَــا وَالْكَـرَامَـــاتِ

Weeping is necessary for the death of the spiritual masters.

The earth likewise the heavens weep over them

I weep over them and hope in weeping that tomorrow

To gain the pleasure of the One who caused them to vanish in Divine grace

I pity myself over the lost of these notables who

Became extinct for the sake of the Lord who invited them to the highest abodes.

The nights along with the months weep over them

Like the evenings and the early mornings do so with passion.

They were servants by their obedience to their Lord

As a result, the Lord enveloped them in divine favors

They considered neglecting the wird along with being sedated

With lawful food among the causative factors of afflictions.

When the night had lowered its veil of intense darkness, they used to

Stand quickly in order to give life to the gloomy darkness.

They sold worldly favors for the remembrance of Allah, their Creator

And sleep during the nights they traded it for divine intimate conversation

Their sides eschewed the beds during the nights

Forgetting about Salma and Layla in exchange for divine interchange.

For wherever Layla appeared with her beauties

They turned away towards their Lord with acts of obedience.

They forgot about Layla and Su`daa during their standing in prayer

Preoccupied in intimate discourse with remembrance and Quranic verses.

Their talk was remembrance of the Independent, the Beneficiary the Eternal

Not the remembrance of Hind and Lubna punctured their conversations.

They were a people who vanquished their enemies with weapons

Until they excelled in all acts of virtue and miraculous nobility.

With the ending of the poem of Shaykh Ahmad Bamba, I end my open letter to you Sidi Hamza, hoping by it that you, I, and all who read it, may repent with a repentance that moves our Generous Lord to accept us. If, this is above you Sidi, then I will repent not just for my own sins, which are numerous as the sands. I will repent for you and for all those who follow you into this abyss of the enticements of collaboration and friendship with the enemies of Allah and the Muslims.

O Allah glory be to You, we are indeed among the unjust. O Allah we ask you by the right of Muhammad forgive us our sins and accept our repentance. O Allah forgive and protect the poor Muslims of Afghanistan. Accept them, for the world has turned its back on them and they have no protection except You. O Allah forgive the lion cub Usama Bin Laden and his young champions. Make them and all the mujahideen in this age among those who repent and count them among the Shuhada.. Clear them of the plots of the criminals and terrorists who hate Your religion. O Allah confound Your enemies and tear their foundations and branch to pieces by the rank of all those who truly repent to You. O Allah bless our master Muhammad, his family, Companions, wives and descendents to the number of every known thing. We seek forgiveness from You, whom there is no deity except You, the Living the Self-Subsistent and it is to You that we repent.

Still your friend and brother

الأمير محمّد شريف بن فريد

Amir Muhammad Shareef

Rajab, 22, 1422 (October 9, 2001)

A Letter to Hamza Yusuf Hanson

2007-01-28T04:50:00.000-08:00

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.....

Traditional Scholars

2007-01-27T18:09:00.000-08:00

"This was the way and tradition of the scholars: commanding good and forbidding evil. They cared less for the might of the rulers. They depended on Allah's blessing to protect them and accepted Allah's rule of giving them the Shahadah. When their intentions were pure, their words softened the hard hearts. But now, greed has tied up the scholars tongues and made them quiet. Even if they talk, their speech will help none of the affairs at hand and thus they will fail. Had they told the truth and intended to give knowledge its due right, they would have succeeded. The corruption of the people is due to the corruption of the rulers; the corrupt rulers exist due to the corruption of the scholars (for the scholars are not speaking out against these rulers); and the corruption of the scholars is due to the love of wealth and power.

Whoever is dominated by the love of this world, he is so preoccupied that he is unable to question the general public. If he cannot even question the general public of their duty, then how will he have the capacity and the courage to question the rulers and those in higher positions?"

Imam AI-Ghazali in Ihya'a Uloom id-Deen, volume 7, page 72.