Author: Abdullah Jallow

Part 3: Defenders of Abul Hasan Al-Maribi (The Innovator)[Masjid As-Sunnah-Cheethamhill-Manchester]

In The Name of Allaah, The Most Merciful The Bestower of Mercy

Imaam Muqbil Bin Haadee Al-Waadi’ee (rahimahullaah) said:

I advise the brothers to be distant from every innovator even if you remain on your own. Beware! Beware of ruining your call due to such and such (person)….. He (rahimahullaah) also said:  Confronting Ahlul Bidah in these times is from the greatest affairs of seeking closeness to Allaah. [Source: ‘Al-Bashaa-ir Fis-Samaa-i Al-Mubaashir’: Compiler: Abdullah Ibn Ayyaash with the introduction of Shaikh Muhammad Bin Abdul-Wahhaab Al-Wassaabee]

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Part 1:Defenders of Abul Hasan The Innovator [Masjid As-Sunnah-Cheethamhill-Manchester]

In The Name of Allaah, The Most Merciful The Bestower of Mercy

Arabic And English Sources On The Calamities And Innovations of Abul Hasan, See Link:

The saying of the scholars concerning The Innovator Abul Hasan Al-Maribi And His Defenders

Shaykh Saalih al-Fawzaan Comments on One of the Statements of Abul Hasan Al-Maribi

Questioner: What is your view O noble Shaykh about the one who says, “There is a deficiency in the tarbiyah which no one is able to reject and no one is free from it (i.e. this dificiency), even the Companions of Muhammad (sallallaahu alaihi wasallam). And is it correct for us to say this about the Sahaabah (radiyallaahu-anhum) and that they have a defect in tarbiyah?”

Answer: “It is not permissible to revile the Sahaabah. This is a revilement of the Sahaabh; it is belittling the Sahaabah. This speech is not permissible regarding the Sahaabah- may Allaah be pleased with them- and it is not permissible to accuse the people (saying) either that they have a defect in Tarbiyah-like this in general. Meaning: That you accuse the people; all of the Muslims; you accuse all  the Muslims that they have a defect in Tarbiyah. This is a lie upon the Muslims.

The Shaykh Allaamah Ahmed Ibn Yahya An-Najmi (rahimahullaah) Advises the Salafis about how to deal with Abdul Qaadir at Masjid Al-Ghurabaah (Luton)

Question: Ya Shaykh here in Britain we have a man whose name is Abdul Qaadir Baksh, who has a site on the internet, he spreads the words of Abul Hasan where he refutes some of the people of knowledge, the likes of Shaykh Muhammed Ibn Haadi Al-Madkhali. And likewise he spreads the doubts of this man (Abul Hasan). So Oh Shaykh, how do we deal with this man in particular and those like him who proceed upon this same path?

The Shaykh Allaamah Ahmed Ibn Yahya An-Najmi said:

 Alhamdu lillah was Salaatu was Salaam Ala Rasoolillaah wa Ala Aalihi wa Sahbihi. It has become clear that Abul Hasan is an innovator and the one who aids him then indeed he is aiding the innovators, maybe this (man) is an innovator like him or greater than him.  So I say that you should advise him, so if he accepts the advise then that is that and if he does not accept the advice then abandon him, warn against him, don’t listen to his speech or read what he writes, this is my advice to you, because Allaah imposed it upon his messenger to convey (The message) and after this he never burdened him with anything else. So you should inform him that this is a mistake and that you are involving yourself in innovation which is not allowed for the muslim to be involved in. (Word unclear) to fear Allaah and to fear standing before Allaah as neither this person or that person will be able to benefit you, so if he accepts then that is that and if he does not accept then leave him just as other than him from the people of innovation are left and warn against him just as you warn against other than him from the people of innovation.


[Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=23&Topic=947&sortby=desc]

[Part 1]: Abu Qataadah- A Misguided, Bloodthirsty Takfeeri

In The Name of Allaah, The Most Merciful The Bestower of Mercy

Abu Qatada’s real name is Umar bin Mahmood Abu Umar the Jordanian and he is known as Abu Qatada the Palestinian (from the point of view of his origin from Palestine).  This individual has a hand in much of the blood that has been shed in the Islamic world – and the Islamic world alone. This individual beautifies his actions in the name of the religion, however he does not do that openly. It is done by indirect means.

He went to the Afghani jihad but only caught its back end and with the ideology of takfir on his table cloth, he sought refuge in London where he found shade, a refuge and place to speak openly. He managed to obtain political asylum, and thus having found his lost haven began in earnest with his tragedies.

It is extremely unfortunate that Britain accommodated him and his likes, preparing for them a repose from which to spread their poison of takfir into the Muslim lands. Indeed, it was from Britain that he mobilised his pashas in the Muslim lands to perform takfir and bombings. In addition to Abu Qatada we have the likes of Muhammad al-Mis’aree, Sa’d al-Faqih and other dissidents whose extremist methodologies are not unknown to the well-informed.

The likes of Abu Qatada are not interested except in killing Muslims whom they deem apostates – that is their primary goal, a matter not well documented in Western academic circles. For the base ideology of these people is that of the kharijites, those who excommunicate whole Muslim societies on account of the absence of total Shari’ah rule in their lands, and due to their being ruled by rulers they see as corrupt and tyrannical, and due to the presence of major sins in the society. This ideology is the starting point of terrorism carried out by Muslims in the name of Islam. This terrorism is directed first and foremost towards Muslim societies and is not something that emerged primarily in response to non-Muslims or in non-Muslim lands.

Abu Qatada has wreaked more havoc and caused more bloodshed in the Muslim lands, such as Algeria and Saudi Arabia and elsewhere than in the West in its entirety. For he has been taken as a spiritual guide and a political leader to the ignorant fools in the Muslim lands, who are like-minded in their thirst for blood. Unfortunately, the likes of Abu Qatada use highly emotive political issues such as Palestine in order to whip up support and bolster loyalty to themselves – using that to insidiously promote their own barbaric ideologies and tendencies.

[Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=31&Topic=11082]

Abu Qatada passed numerous verdicts regarding the tribulations in Algeria. From them is his verdict entitled:

Quote:

A verdict of great importance about the permissibility of killing women and children to repel the danger of killing and violation of the brothers (ikhwan).  The “brothers” referred to are those who share the takfiri ideology of Abu Qatada.  The verdict was also published in al-Ansar magazine, no. 90 in 1995 and in which Abu Qatada concludes:

Quote:

There it becomes clear that threatening the offspring and wives of the apostates with death, as is done by the Armed Islamic Resistance in Algeria, in order to weaken (lessen) the oppression of women, prisoners and brothers, is a legislated act and there is no doubt surrounding it.

The reference here to “apostates” are those Muslims whom the extremist takfiris (kharijites) have expelled from the fold of Islam on account of standard takfiri dogma. Abu Qatada called for the deliberate killing of the wives and children of such people they judged with disbelief.

While this beast sat enjoying the benefits of living in a society devoid of civil strife, he actively encouraged social strife and degeneration, murder, the destruction of lives and families in other (Muslim) lands.

[Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=31&Topic=11082]

So what is the Islamic ruling on the killing of women and children in conventional warfare?

Shaikh al-Fawzaan also stated in another article published in “al-Jazeerah”, no. 11343, dated 26/11/1424H, corresponding to 19th January 2004:

quote:

And a group of those, who adopted the heretical ideology and were deceived by it, admitted that they did not take this (ideology) from the teaching methodologies (curriculums) that are taught in our schools in our land (Saudi Arabia), but that they took it from the ideas of the ideologues of the heretical ideology, from strange and peculiar [individuals] in the society that they meet with here and there. And the various media outlets have broadcast these admissions and explanations.

And from those whom they admitted being influenced by are Abu Muhammad al-Maqdisee, and Abu Qatada, and the book “In the Shade of the Qur’an” of Sayyid Qutb. These admissions have left no room for doubt that our methodologies (curriculums) – and all praise is due to Allaah – are free in every way from those corrupt ideologies, and that (our curriculums) teach goodness, a healthy belief and attitude in behaviour, and they encourage the adherence to the jamaa’ah (to unity and solidarity), and the obligation of hearing and obeying (those in authority).

Judiciary Consultant Shaikh Abdul-Muhsin al-Ubaykaan Counsels Takfiri Prisoners in Saudi Arabia

This interview was published in September 2005 in ash-Sharq al-Awsat and was conducted by Turki al-Suhail. It highlights the methodology used by prominent scholars to reform and re-educate Muslims who have been deceived by the takfiri ideology.

Q.2-Through your discussions with these men, how do you think they were influenced and by whom?

quote:

The influence was from both inside and outside the country but particularly from outside and especially from al-Qaeda. The books of Abu Qatada and [Abu Muhammad] Al-Maqdisi were most influential. They depend on their books that contain many errors and are misguiding. Their going astray is also due to the tapes and books that have spread all over Saudi Arabia.

Abu Qataadah said (Ansaar Magazine no. 90, page. 20, 30/3/1995):

quote:

“Therefore, it becomes clear that threatening the offspring and wives of the apostates with death, as done by the Armed Islamic resistance in Algeria, in order to weaken their oppression of women, prisoners and brothers, is a legislated act and there is no doubt surrounding it.” [Copy of actual fatwa is on page 171]

Abu Qataadah issued a verdict (page 12) with the title:

 quote:  ‘A fatwa of great importance about the permissibility of killing women and children to repel the killing and violation of the Ikhwaan (brothers)” [Copy of actual fatwa is on page 222]

[Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=31&Topic=11082]

[Exposing the immorality and wickedness of Abu Qataadah]

 In Bukhari (3014) and Muslim (1744), narrations carrying a similar wording, upon the authority of Ibn ‘Umar (Radiya Allahu ‘anhu) who said:

quote:

“The Messenger of Allah (Sallaahu ‘alayhi wa sallam) prohibited the killing of women and children.”

 It is authentically reported by Malik (in Muwatta) and others, that when Abu Bakr sent the armies to Shaam he said:

quote:

“Do not kill women or children or an old aged senile person. Do not cut down fruit-bearing trees. Do not destroy an inhabited place.”

Bukhari reports (3045) upon the authority of Abu Hurarirah:

quote:

“Allah’s Messenger (Sallaahu ‘alayhi wa sallam) sent out ten spies under the command of ‘Asim bin Thabit Al-Ansari, the grand-father of ‘Asim bin ‘Umar Al-Khattab. When they reached (a place called) Al-Hadah between ‘Usfan and Mecca, their presence was made known to a sub-tribe of Hudhail called Banu Lihyan. So they sent about one hundred archers after them. The archers traced the footsteps (of the Muslims) till they found the traces of dates which they had eaten at one of their camping places. The archers said, “These dates are of Yathrib (i.e. Medina),” and went on tracing the Muslims’ footsteps. When ‘Asim and his companions became aware of them, they took refuge in a (high) place. But the enemy encircled them and said, “Come down and surrender. We give you a solemn promise and covenant that we will not kill anyone of you.” ‘Asim bin Thabit said, “O people! As for myself, I will never get down to be under the protection of an infidel. O Allah! Inform your Prophet about us.” So the archers threw their arrows at them and martyred ‘Asim. Three of them came down and surrendered to them, accepting their promise and covenant and they were Khubaib, Zaid bin Ad-Dathina and another man. When the archers got hold of them, they untied the strings of the arrow bows and tied their captives with them. The third man said, “This is the first proof of treachery! By Allah, I will not go with you for I follow the example of these.” He meant the martyred companions. The archers dragged him and struggled with him (till they killed him). Then Khubaib and Zaid bin Ad-Dathina were taken away by them and later on they sold them as slaves in Mecca after the event of the Badr battle.

The sons of Al-Harit bin ‘Amr bin Naufal bought Khubaib for he was a person who had killed (their father) Al-Hari bin ‘Amr on the day (of the battle) of Badr. Khubaib remained imprisoned by them till they decided unanimously to kill him. One day Khubaib borrowed from a daughter of Al-Harith, a razor for shaving his public hair, and she lent it to him. By chance, while she was inattentive, a little son of hers went to him (i.e. Khubaib) and she saw that Khubaib had seated him on his thigh while the razor was in his hand. She was so much terrified that Khubaib noticed her fear and said, “Are you afraid that I will kill him? Never would I do such a thing.” Later on (while narrating the story) she said, “By Allah, I had never seen a better captive than Khubaib. By Allah, one day I saw him eating from a bunch of grapes in his hand while he was fettered with iron chains and (at that time) there was no fruit in Mecca.” She used to say,” It was food Allah had provided Khubaib with.”

When they took him to Al-Hil out of Mecca sanctuary to martyr him, Khubaib requested them. “Allow me to offer a two-Rak’at prayer.” They allowed him and he prayed two Rakat and then said, “By Allah! Had I not been afraid that you would think I was worried, I would have prayed more.” Then he (invoked evil upon them) saying, “O Allah! Count them and kill them one by one, and do not leave anyone of them”‘ Then he recited: “As I am killed as a Muslim, I do not care in what way I receive my death for Allah’s Sake, for this is for the Cause of Allah. If He wishes, He will bless the cut limbs of my body.” Then Abu Sarva, ‘Ubqa bin Al-Harith went up to him and killed him. It was Khubaib who set the tradition of praying for any Muslim to be martyred in captivity (before he is executed). The Prophet told his companions of what had happened (to those ten spies) on the same day they were martyred. Some Quraish people, being informed of ‘Asim bin Thabit’s death, sent some messengers to bring a part of his body so that his death might be known for certain, for he had previously killed one of their leaders (in the battle of Badr). But Allah sent a swarm of wasps to protect the dead body of ‘Asim, and they shielded him from the messengers who could not cut anything from his body.”

You can clearly see how Khubaib was oppressively captured, and then on top of that he was deceived, and he also knew that he was going to be killed. Furthermore, Allah allowed him to be in the presence of one of the children of the very people that unjustly captured him.  Bearing all these factors in mind, this did not lead him to kill this child.

Ibn Hajr in fath (7/384) (May Allah have mercy upon him) said: “This hadeeth proves that the covenant made with the polytheists has to be fulfilled, and the killing of their children must be avoided.”

What has been reported by Ibn S’ad in At-Tabaqaat (2/91), Al-Waaqidi in Al-Maghaazi (1/392-394), Ibn Hishaam in As-Seerah (2/275), Abu ‘Awaanah in his Musnad (4/221-223) and Al-Bayhaqi in Dalaa’il An-Nubuwwah (4/33-34), clearly illustrates the seriousness and gravity of killing women and children; this is the story when the Prophet (Sallaahu ‘alayhi wa sallam) sent some of his companions to kill Abu Raafi’ Al-Yahoodi, and he was an individual who used to harm the Prophet.

Upon the authority of ‘Abdullah ibn ‘Ateek (Radiya Allah ‘anhu) who said:

quote:

“When his wife screamed one of the men from amongst us began to lift his sword against her, but then he remembered that the Messenger of Allah prohibited killing women and he refrained his hand, if it was not for that it would have been the end of her that night.”

Ibn Taymiyyah said in As-Saarim Al Maslool (2/258) after mentioning this incident:

“We only mentioned this to repel the misconception of anyone who may think that the killing of women was permissible the year of the conquest of Makkah then prohibited after that, actually the people of knowledge have no uncertainty about the fact that the killing of women has never been permissible.”   Even though this woman yelled, and the evil consequences of her scream were feared, they withheld from killing her hoping that scaring her would prevent any threat she posed.”  This is a story about a disbelieving woman; where the companions of the Messenger of Allah refrained from shedding her blood despite the fact that she was complicating things for them.  That is the reason why Abu ‘Awaanah entitled a chapter in his Musnad (4/220) with: “The prohibition of killing women and children in the lands of war and fighting”

[Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=31&Topic=11082]


More inofrmation here: The Reality of the Founder & Follower of Hizb ut-Tahrir | Abdulilah Lahmami

 

The Correct Position On Abu Usaamah Khalifah Adh-Dhahabi at Greenlane Mosque

In The Name of Allaah, The Most Merciful The Bestower of Mercy

Question to Shaikh Zaid Bin Haadee al-Madkhalee (hafidha-hullaah):

Is there a difference between the verdict against a person that he is from ahlul bidah and the verdict that he is a mubtadi (innovator)? And does the verdict against a person that he is not a salafi or that he is a hizbi necessitates that he is a Mubtadi (innovator)? Can you please shed light on this affair?

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Two New Excellent Books In Arabic

Assalaamu alaykum warahmatullaah

[1] كَشْف السِّتَار عَمَّا تَحْمِلُهُ الدَّعَوَاتِ مِنْ أَخْطَارٍ

Publisher: Daar Adwaa As-Salaf

First Edition: 2012

Author: Al-Allaamah, The Imaam of Jarh Wat-Tadeel of our times, Rabee Bin Haadee Al-Madkhalee. Pages:158

[2] الأَجْوِبَةُ الأَثَرِيَّةُ عَنِ الْمَسَائِل المَنْهَجِيَّة

Publisher:Daar Adwaa As-Salaf

First Edition: 2012

Author: Al-Allaamah Zaid Bin Muhammad Bin Haadee Al-Madklhalee. Pages:256

Part 2: False Beliefs of The Grave Worshippers-The Hanifi Scholars Clarify

In The Name of Allaah, The Most Merciful The Bestower of Mercy

 

Al-Allaamah Aloosee (rahimahullaah) continued…….

And amongst the traits of the people of the era of the pre-Islamic era of ignorance is that:

They used to carry out worship whilst associating the righteous people as partners to Allaah in worship. They regarded this to be an elevation of the (righteous people) which Allaah loves. Also they intended (through this worship of the righteous people) to get closer to Allaah and to attain success by seeking their intercession; because they thought that the (righteous people) were pleased with them for carrying out such acts. Indeed, the Qur’aan has informed us of this trait of theirs, and He (The Most High) said:

‘’Verily, We have sent down the Book to you (O Muhammad) in truth: So worship Allah (Alone) by doing reli-gious deeds sincerely for Allah’s sake only, (and not to show-off, and not to set up rivals with Him in worship). Surely, the religion (i.e. the worship and the obedience) is for Allah only. And those who take Auliya’ (protec-tors and helpers) besides Him (say): “We worship them only that they may bring us near to Allah.” Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever.’’ [1]

 

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