الحمد لله، الحمد لله ، نحمده تعالى ونستعينه، ونشكره تعالى ونستغفره ونستغيثه، نعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا، من يهد الله فهو المهتد ومن يضلل فلن تجد له وليا مرشدا، ونشهد أن لا إله إلا الله وحده لا شريك له، له الملك و له الحمد، يحيي ويميت، بيده الخير، وهو على كل شيء قدير، ونشهد أن سيدنا و مولانا محمداً عبده ورسوله، وحبيبه وصفيه، بلغ الرسالة وأدّى الأمانة ونصح الأمة، النبي الأمي الذي أرسله الله بالهدى والدين الحق، بشيرا ونذيرا بين يدي الساعة، صلى الله عليه وسلم وعلى آله وأصحابه ومن تبعهم بإحسان إلى يوم الدين.
أما بعد! فيا عباد الله اتقوا الله حق تقاته ولا تموتن إلا وأنتم مسلمون. يأيها الذين ءامنوا اتقوا الله وقولوا قولا سديدا يصلح لكم أعمالكم ويغفر لكم ذنوبكم. ومن يطع
الله ورسوله فقد فاز فوزا عظيما. اتقوا الله فيما أمر وانتهوا عما نها عنه وزجر.
قال الله تعالى في كتابه الكريم
A few days ago seventeen Afghan villagers, fifteen young men and two young women, were killed by, in the words of the journalist covering the story, ‘insurgent fighters’ connected to the Taliban who considered the actions of the youths “immoral”. What had begun for them as a night of a bit of song and dance, ended in their deaths by shooting or beheading. In the compound where this gruesome event unfolded all that could be found the morning after was a smashed piano keyboard connected to a car battery, a broken tabla (drum)and blood splattered all over the mud walls and floors. ‘The Times’ journalist also made the point that this latest attack was in direct opposition to an Eid message from the “reclusive Afghan Taliban leader Mullah Mohammad Omar”, who “urged fighters to “emphatically” avoid civilian deaths as a “religious obligation to observe”. The message was in part aimed at presenting a gentler face as efforts continue to re-open peace talks which could foster a power-sharing deal, with Mullah Omar calling for an “all-Afghan” process.”
This is, however, proving harder for him and senior members in the Taliban to accomplish, ironically as a result of the hospitality they had extended to Usama bin Laden and his Wahhabi rebels. A year ago, an attempt was made to assassinate Agha jan Motasim, the Taliban regime’s former treasury minister in Karachi. Motasim was one of a growing number of senior Taliban commanders who urged his fellow Afghan comrades to disown al Qaeda and seek a political solution in Afghanistan. When he voiced his suspicions that the attempt on his life was the work of Al-Qaeda, “intermediaries relayed a message from a senior al Qaeda operative in Afghanistan, warning him to stop talking about peace and to quit trying to disrupt the longstanding ties between the Taliban and al Qaeda.” Motasim’s widely shared sentiment and predicament is best described in a metaphor coined by Mullah Omar who compared Al-Qaeda to a chicken bone caught in one’s throat that could neither be swallowed nor spat out.
It would seem that the Wahhabi guests are prepared to take any measures they deem fit to remain at their host’s table even if it means poisoning the meal. For they find these covert, mountainous border regions of Afghanistan and Pakistan an ideal hiding place for a hidden leadership, and this even while bombs rain down on their hosts from remote-controlled American drones.
At-Tawba 9:98
“The desert arabs are more obdurate in kufr and hypocrisy and more likely not to know the limits which Allah has sent down to His Messenger. Allah is All-Knowing, All-Wise.”
In Tafsir Jalalayn it is stated: The desert Arabs, are more intense in unbelief and hypocrisy, than the city-dwellers, on account of their harshness and crude nature and their being too remote to hear the Qur’ān, and are more likely not to know the bounds of what Allah has revealed to His Messenger, in the way of rulings and [legal] prescriptions; and Allah is Knower, of His creatures, Wise, in what He does with them.
Ibn Abbas in his Tafsir says: (The desert Arabs) the tribes of Asad and Ghatafan (are more hard in disbelief and hypocrisy) they are harder in disbelief and hypocrisy than others, (and more likely to be ignorant of the limits which Allah had revealed) the obligations that Allah has revealed (to His messenger) in the Qur’an. (And Allah is Knower) of the hypocrites, (Wise) regarding the punishment He has decreed upon them; it is also said this means: Allah is Knower of he who abstains from learning, Wise in that He decreed that whoever does not learn remains ignorant.
At-Tabari reports that Qatada said about the words, “Are more likely not to know the limits that Allah has sent down on His Messenger,” means that they have only a little knowledge of the Sunna.
What is apparent from the actions of those who brought to an end the lives of the seventeen youths on that fateful evening in the village of Roshan Abad in rural Afghanistan, is that they know only a perilous little of the Din of Islam which they profess to protect.
There is a special area in the fiqh of Islam which deals with hadd-punishments or hudud in plural. From the root hadda which means ‘to limit or restrict’, the hudud are penalties meted out to perpetrators of certain acts or crimes not permitted in the Shari’a. In his monumental Tafsir, the great Andalusian Mufassir, Abu Abdullah al-Qurtubi, makes the following remarks concerning hudud: “All hudud and legal obligations were revealed in Madina, and what is mentioned about Divine punishment was revealed in Makka. It is the ruler that imposes on them (the Muslims) retaliation (qisas), establishes the hudud and other things because, although Allah gives all believers the possibility of retaliation, not all believers are ready to agree to it. Therefore the ruler represents them in the matter of carrying out retaliation and imposing other hudud.”
The fifth-century scholar Abu l-Hasan al-Mawardi, in his book “al-Ahkam as-Sultaniyyah” (the Laws of Islamic Governance), devotes a whole chapter to the hadd-punishments. What is absolutely unambiguous from the work of the latter is that the application of any hudud is first preceded by a trial with a Qadi who examines the evidence, calling witnesses if necessary and then making his judgements based on established precedents. After having reached a conclusion, the order to carry out the punishment is given by an Amir, whereupon the perpetrator is punished. Hadd-punishments generally fall into two categories: crimes against Allah and crimes against society. The former includes denial of the validity of the five pillars of the deen and the refusal to act on them and engaging in the forbidden acts of fornication, drinking of wine, theft and brigandage. The latter includes the accusation of fornication, slander and the blood-money for harm caused to someone.
As the dust settles in the village of Helmand province, and the bodies are buried, and the tears wet the cheeks of the relatives and friends as stories are told of those youth who were killed, and accusations and counter-accusations are made, one fact will no doubt emerge in time: What happened had nothing to do with the Din of Allah and His Messenger, salla Allahu ‘alayhi wa sallam.
In a hadith recorded in the Sahih collection of Imam al-Bukhari and reported by Sayyidita Aisha, may Allah be pleased with her, who said:
“The Prophet, may Allah bless him and grant him peace, was not given a choice between two matters but that he chose the easier of them as long as it was not an offence. If it was an offence, he was the furthest of people from it. By Allah, he never took revenge for himself unless the sacred things of Allah were violated and then he took revenge for Allah.”
أقول قولي هذا و أستغفر الله العظيم لي و لكم و لسائر المسلمين من كل ذنب فاستغفروه إنه هو التوّابُ الرَّحيم
الحمد لله الحمد لله رب العالمين، وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمداً عبده ورسوله، صلى الله وسلم وبارك عليه وعلى آله وصحبه، والتابعين وتابعي التابعين ومن تبعهم بإحسان إلى يوم الدين.
أما بعد! فيأيها الذين ءامنوا اتقوا الله ما استطعتم واسمعوا وأطيعوا وأنفقوا خيرا لأنفسكم. يا عباد الله أوصيكم وإياي بتقوى الله وطاعته وأحذركم وإياي عن معصيته ومخالفته.
أيها المسلمون!
By the year 1700AD, the Mughal king Aurangzeb Alamgir, ruled over an expanse of land which included present day Afghanistan, Pakistan, Kashmir, India and Bangladesh. During his rule he commissioned the great work of Hanafi fiqh known as “Fatawa e-Alamgiri”, which is still studied in Madrassas all over the Muslim world. He lies buried in India, near Aurangabad, in the courtyard of a Chishti Shaykh Burhanuddin, who was a murid of Nizamuddin Awliya of Delhi.
At around the same time, the Ottoman Sultan Mustafa II, not unlike his contemporary Aurangzeb had done in Hindustan, ruled over a stretch of land larger than any other Ottoman Sultan. It included the North African cities of Algiers, Tripoli, Alexandria, Cairo, the Haramayn of Makkah and Madina, Jerusalem, Damascus, Baghdad and then everything west beyond the capital Istanbul and to the fringes of Vienna.
Where Mustafa II’s dominions ended in the west of Africa, the territories of Moulay Ismail ibn Sharif began. Moulay Ismail, settled in his newly established capital at Meknes, was a descendant of the Messenger, salla Allahu ‘alayhi wa sallam, and hailed from the Moroccan Alawi dynasty who still rule over Morocco to this day in the person of King Muhammad VI, may Allah protect him.
This rich and elaborate fabric which was the Muslim Umma was woven together by a strong Muslim leadership, adhering to a correct ‘aqida as defined by al-‘Ashari and al-Maturidi, a body of fiqh according to the three Madhhabs of Imams Malik, Abu Hanifa and as-Shafi’i (remember that Imam Ahmad ibn Hanbal was primarily a Muhaddith even while he collected a large corpus of legal rulings) and a tasawwuf firmly rooted in the Shari’a which cultivated a spirit of Futuwwa amongst the Muslims based on love of the Messenger, salla Allahu ‘alayhi wa sallam. The evidence of this was the proliferation of the Qadiri, Shadhili, Naqshbandi and Chishti Tariqas in the Muslim lands.
At this, the beginning of the eighteenth century, when the sun of Muslim expansion was at its zenith, Muhammad ibn ‘Abd al-Wahhab was born in the village of ‘Uyayna in the Najd province of Arabia. He would later declare that everything of the historical Islam that had preceded him for over a thousand years was a deviation and advocated a ‘purification’ of the din from what had gone before. To him and his followers this meant a rejection of the classical scholarship of the Muslims, therefore the abolition of taqlid, that is, following of a Madhhab and also a denial of the practises of the Sufis as an unacceptable innovation. He promoted a return to the ‘kitab and sunna’ and to following the Salaf as-Salih, the first three generations of Muslims, that is, the Messenger, salla Allahu ‘alayhi wa sallam and his companions, the Tabi’in and the Tab’i Tabi’in. Hence the term Salafi has erroneously become synonymous today with those who follow Wahhabi doctrine. The use of the term Salafi must be rejected both when used by those who claim to adhere to the practices of the Salaf, and by its use in the media. The only claimants to its use can be those who adhere to the Madhhab of the ‘Amal of ahl al-Madina as recorded by Imam Malik ibn Anas, the Imam of Dar al-Hijra, of Madina al-Munawwara, without whom there would have been little or no record of the Sunna of the Salaf.
Surat an-Nisa’a (4:139)
“Do those who take the kafirun as protectors, rather than the muminun, hope to find power and strength with them? Power and strength belong to Allah entirely.”
In Tafsir Jalalayn we find the following commentary on the above Ayat: Those who (alladhīna, is either a substitution for, or an adjectival qualification of, al-munāfiqīna, ‘the hypocrites’) take Kafirun for friends instead of Muminun, because they mistakenly believe them to be strong — do they desire, [do] they seek, power with them? (an interrogative of disavowal), that is to say, they shall not find such [power] with them. Truly, power belongs altogether to Allah, in this world and the Next, and none but His friends shall attain it.
Another Najdi and leader of the settlement of Dar’iyyah, Muhammad ibn Saud, also arrived on the scene at this point in history. When ibn Abdal Wahhab was discarded by the other tribes of Najd for what they considered his excessive views, ibn S’aud took him in and concluded this pact between the two of them by marrying his son Abdal Aziz to the daughter of ibn Abdal Wahhab. This set in motion, together with the British who were firmly on the march to empire, a long and protracted rebellion against the Ottoman Khalif in Istanbul. At the turn of the nineteenth century, the ibn Sa’uds captured the Haram of Makka but were driven out after a decade on the orders of the Khalif in Istanbul. In 1818 siege was laid to the Sa’ud capital and Wahhabi stronghold of Dhar’iyya. Abdallah ibn Sa’ud surrendered and was taken to Istanbul. There his ‘aqida was tested by the Hanafi Ulama who ruled that he was an extreme zindiq and on the orders of the Khalif was publicly beheaded.
Leadership of the Najd than devolved upon his brother, Abdal ‘Aziz ibn Sa’ud, but the rest of the century saw a fragmentation of the ibn Sa’ud authority due to internecine warfare between the tribes which finally led to the al-Sa’uds taking refuge in neighbouring Kuwait. It was the return to Najd of Abdal Aziz ibn Saud II which initiated a phase of expansion again for the al-Sa’uds.
In the Sahih collection of al-Bukhari as narrated by Ibn ‘Umar that the Messenger of Allah said,
“O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen.” The People said, “And also on our Najd.” He said, “O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen.” The people said, “O Allah’s Messenger! And also on our Najd.” I think the third time the Prophet said, “There (in Najd) is the place of earthquakes and afflictions and from there comes out the side of the head of Shaitan.”
Abdal ‘Aziz ibn Sa’ud, to aid his expansion employed a strategy of uniting the desert arabs by establishing them in fixed settlements. Shaykh Dr. AbdalQadir as-Sufi in exploring this phenomenon writes:
“To settle the Bedouin Arabs who were vital to his expansion, he established fixed colonies named ‘The Ikhwan’, the intellectual grandfathers of the Ikhwan al-Muslimun… Once settled, the Bedouin made the desert green and spent their days absorbing the monotheist doctrines of an anthropomorphic god sitting on a throne in the sky, and absorbing the Najdi hatred of the Messenger himself, may Allah bless him and grant him peace.”
“Right at this stage one notes the essential dichotomy that was later going to shatter this desert people. Ibn Sa’ud mixed the tribes in the Ikhwan colonies so that the unifying factor was the wahhabi doctrine, and the removal of tribal loyalty and genealogical poetry broke the Arab sense of historical continuity. In other words, as the House of Sa’ud took on absolute leadership of Arabia, all other tribes, from a societal point of view, were dismantled. This gave a blood-bonded Bedouin tribe of desert raiders on the one hand, and on the other a mass of ignorant, uprooted Bedouin-turned-peasants. They had no wealth. They had no voice in governance. They had one ferocious ambition, which was to wipe out the historical presence of Islam which was all that was left of their former tribal memory of their desert past. The Ikhwan saw themselves as an elite at war with historical Islam, and in order to distinguish them as the guardians of wahhabism they were allowed to wear a twisted strip of white material around their headgear instead of the normal black wool Iqal worn by other Arabs.”
The first settlement of the Ikhwan started around 1912. Abdal ‘Aziz ibn Sa’ud used them to consolidate his hold on the Hijaz, taking control of the Haramayn of Makkah and Madina in 1924/25 where he completed the notorious destruction of the built up tombs in the graveyards of Jannat al-Mu’alla and Jannat al-Baqi, However, he found that the Ikhwan stood in the way of his greater ambitions and sent them back to the settlements. By 1929 Faisal ad‑Dawwish and Sultan ibn Bijad al ‘Utaybi, the two most important Ikhwan leaders, realised that Ibn Sa’ud was driven by a personal and tribal ambition. They rose up in rebellion and Ibn Sa’ud defeated them with great difficulty. Faisal ad‑Dawwish was taken prisoner and was brought on a litter into the presence of his new ‘King’. Ibn Sa’ud forgave him, but he did not die and was soon back on the battlefield. Finally he fled to Iraq but was captured by the British and handed back to Ibn Sa’ud who was imprisoned in Riyadh. Sultan ibn Bijad al ‘Utaybi was defeated and also imprisoned in Riyadh. Shaykh Abdalqadir continues: “With Artawiyya abandoned and Ghutghut demolished (the two main Ikhwan strongholds), the Ikhwan were disbanded. The force that had put him on the throne had been de-structured, but it had not disappeared.”
The al-Sa’uds continued their alliance with first the British and then their American business partners (Aramco). Their betrayal of the Ikhwan, and an unacceptable programme of modernisation , in the eyes of the Ikhwan, continued to fuel their hatred. They did make their very public return during the siege of the Mosque of Makka in 1979 under the leadership of Juhayman al ‘Utaybi. Fahd ibn ‘Abdal-Aziz, unable to deal with this force of three hundred Bedouin arabs, called in an elite French corps to quell this rebellion which they did with clinical success. But in so doing he had defied a well known hadith of the Messenger of Allah, may Allah bless him and grant him peace, who said: “No two deens in the land of the Arabs.”
The monsters created by Abdal ‘Aziz ibn al-Saud have raised their heads, carrying with them the conviction that the zindiq doctrine of Wahhabism is true. They can be found everywhere now tormenting their enemies, the Kuffar and all non-Wahhabi Muslims. Only in this past week their misguidance has led them to slaughter the innocent youth of Afghanistan. It has led them to the destruction of the tombs of a Sahaba, may Allah be pleased with him and two notable Sufis buried in Libya and the destruction of a university library containing centuries-old Islamic manuscripts. One of these tombs in the city of Misurata belonged to the great Shadhili Shaykh, Ahmad Zarruq. Their misguidance has led them to the assassination of the Daghestani Naqshbandi Shaykh Sa’id Effendi, and this in their favourite method of self-immolation – Suicide Bombing – ironically a technique preferred by their historical allies, the shi’a.
In the Sahih collection of al-Bukhari it is narrated by Ibn ‘Abbas (regarding the distribution of some wealth by the Messenger to a group of men):
“A man with sunken eyes, prominent cheeks, a raised forehead, a thick beard and a shaven head, came (in front of theProphet ) and said, “Fear Allah, O Muhammad!” The Prophet ‘ said “Who would obey Allah if I disobeyed Him? Allah has trusted all the people of the earth to me while, you do not trust me?” Somebody who, I think was Khalid ibn al-Walid, requested the Prophet to let him chop that man’s head off, but he prevented him. When the man left, the Prophet said, “Among the offspring of this man will be some who will recite the Qur’an but the Qur’an will not reach beyond their throats (i.e. they will recite like parrots and will not understand it nor act on it), and they will renegade from the deen as an arrow goes through the game’s body. They will kill the Muslims but will not disturb the mushrikun. If I should live up to their time’ I will kill them as the people of ‘Ad were killed, that is, I will kill all of them.”
Yunus 10:62-64
“Yes, the friends of Allah will feel no fear and will know no sorrow: those who have iman and show taqwa, there is good news for them in the life of the dunya and in the akhira. There is no changing the words of Allah. That is the great victory.”
إنَّ اللهَ ومَلائِكَتَهُ يُصلُّونَ على النَّبِي يَا أَيُها الذينَ آمنوا صَلُّوا عَلَيْهِ وسَلِّمُوا تَسْليماً. اللهمَّ صَلِّ وسَلِّم وبارِك عَلَيْهِ وعلى آلِهِ وصَحْبِهِ أجمعين.
وارض اللهم عن الخلفاء الراشدين المرشدين الحنفاء ساداتنا وأئمتنا أبي بكر وعمر وعثمان وعلي ، وعن سائر الصحابة أجمعين، خصوصا الأنصار منهم والمهاجرين، وعن التابعين وتابعي التابعين ومن تبعهم بإحسان إلى يوم الدين.
اللهم اهد أولات أمور المسلمين لما يرضيك ولاتباع سنة نبيك صلى الله عليه وسلم وثبت أقدامهم على الصراط المستقيم وأصلحهم يا رب العالمين.
اللهم بارك على شيخنا، و على أميرنا، وعلى جميع أمراء وزعماء المسلمين.
اللهم بارك على المسلمين في هذه المدينة ووفقهم لما تحبه وترضاه يا أكرم الأكرمين. .
اللهمّ أَعِزَّ الْلإسلامَ والمُسِلمينَ (3) واَخْذُلِ الكُفْرَ والكافِرينَ، وانْصُرِ المُجاهِدينَ في سَبِيلِ
اللهِ. واجْعَلْ كَلِمََتَكَ هِيَ العُلْيَا وكَلِمَةَ الكُفْرِ هِيَ السُّفْلى.
ربنا ءاتنا في الدنيا حسنة وفي الأخرة حسنة وقنا عذاب النار.
ربنا ءاتنا من لدنك رحمة و هيئ لنا من أمرنا رشدا.
ربنا هب لنا من أزواجنا وذريتنا قرة أعين واجعلنا للمتقين إماما.
ربنا اغفر لنا ذنوبنا وإِسرافنا في أمرِنا وثبت أقدامنا وانصرنا على القوم الكافرِينَ.
إن الله يأمر بالعدل والإحسان وإيتاء ذي القربى وينهى عَنِ الفحشاءِ والمُنكَرِ والبغي، يعظكم لعلكم تذكرون، ولَذِكْرُ اللهِ أكبر والله يَعْلَمُ ما تَصْنَعُون. وقُومُوا إِلَى صَلاتِكُمْ يرحمكم الله
