Salaficentre Appeal 2019

A Brief Commentary On The Hadeeth Regarding The Best Way of Seeking Allaah’s Forgiveness And a Clarification of The Conditions of Repentance – By Imaam Abdul Azeez Bin Baaz [rahimahullaah]

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

Shaddaad Bin Anas [radiyallaahu-anhu] said that the Prophet [sallal-laahu-alayhi-wasallam] said: The best way to seek the forgiveness of Allaah is to say:

 اللَّهُمَّ أَنْتَ رَبِّي لا إِلَهَ إِلا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ

أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لا يَغْفِرُ الذُّنُوبَ إِلا أَنْتَ

‘’O Allaah, You are my Lord! There is no one who has the right to be worshipped except you. You created me and I am your slave, and I am (sincere) to my covenant and promise (to You) as much as I am able. I seek refuge with You from the evil I have done. I acknowledge in your presence all the blessings You have granted me, and I confess to You my sins. So forgive me, for indeed none is able to forgive (a slave his) sins, except You.’’ [Ref 1]

Imaam Abdul Azeez Bin Baaz [rahimahullaah] said regarding the Messenger’s statement: ‘’I acknowledge in your presence all the blessings You have granted me, and I confess to you my sins’’; he [sallal-laahu-alayhi-wasallam] combined – in this statement – a testification to [Allaah’s] blessings and a notification of the flaws in one’s self and actions.

Imaam Abdul Azeez Bin Baaz [rahimahullaah] also said: The domain of servitude to Allaah is based on two principles and they are its foundation: Complete and perfect love of Allaah and Complete humility in Allaah’s Presence. The origin of these two principles emanates from two other principles and they are: Attesting to [Allaah’s] blessings and this brings about love of Allaah, and being aware of the flaws in one’s self and actions which brings about one’s complete humility [in Allaah’s presence].  If the slave establishes his path to Allaah based on these two principles, his enemy [i.e. shaytaan] will not defeat him through them, except as a result of unawareness and inattentiveness, and how quickly Allaah makes him recover, notifies him and reaches out to him with His Mercy [i.e. when he falls into error or forgets]. [Ref 2]

The Three Main Conditions of Repentance, and a Fourth One Related To Rights Owed To the People

Imaam Abdul Azeez Bin Baaz (rahimahullaah) said: Know that Allaah’s Mercy is extensive and His Kindness is tremendous, and that He is [الجواد – (The Munificent, Bountiful); الكريم (The Bountiful, The Generous One Abundant in Good)]. He is the Most Merciful of all those who show mercy and the best of all those who forgive [Glorified and Exalted be He]. And know that also to have (the audacity to commit acts of) disobedience is a great evil, a great corruption and a cause of (incurring) the anger of Allaah; but when a servant repents to his Lord –a truthful repentance-Allaah accepts his repentance. Indeed, the Prophet (sallal-laahu-alayhi-wasallam) was asked many times about a man who (committed) a lot of such and such faults, (acts) of disobedience and various types of kufr, and then he repents; so Messenger (sallal-laahu-alayhi-wasallam) said: ‘’Repentance wipes away what was (committed) before it (i.e. sins)’’ and ‘’Islaam (i.e. when a person abandons kufr and becomes a Muslim) wipes away what was (committed) before it (i.e. sins).’’ Therefore, you should know -with certainty- that by way of truthful sincere repentance, Allaah wipes away sins and evil deeds, even kufr. And because of this Allaah [Glorified Be He] said: [وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ – And all of you beg Allah to forgive you all, O believers, that you may be successful. [24:31] So He (Allaah) connected success to repentance.

Allaah (Glorified Be He) said:

يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا عَسَى رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ

”O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will remit from you your sins, and admit you into Gardens under which rivers flow (Paradise) [66:8]

Therefore, O brother! Truthful repentance is (incumbent) upon you- cling to it; be firm upon it and be sincere to Allaah in that. And (receive) glad tidings that it wipes away your sins, even if they are like a mountain.

The conditions (to be fulfilled in order for repentance to be accepted are) three: [1] To be regretful and remorseful regarding the past (acts of disobedience you committed); [2] To renounce and abandon the sins – the big and small (of them); [3] To have a firm resolve (or determination) not to return to it (i.e. not to commit them again). If you owe the people their rights- wealth or (you committed offences related to blood-shed, murder or causing injury etc) or violating their honour, then their rights must be given back to them. This is a fourth affair related to a complete repentance. It is incumbent upon you to give the people the rights they are owed. If the affair is related to retribution, then retribution is established (i.e. by the state), unless they (i.e. the people) permit that you give blood money; if related to wealth, you give them back their wealth, unless they forgive; if related to their honour and you did backbite them, you should seek their forgiveness; but if seeking their forgiveness will lead to evil, then there is no hindrance in refraining from (informing them that you did backbite them and that you seek their forgiveness); rather you should supplicate for them and seek Allaah’s forgiveness for them, and mention the good you know about them in the same place you did mention them with evil. This will be expiation for (that sin of backbiting). And it is incumbent upon you to proceed –without delay- towards repentance before death, and then exercise patience and be truthful. Allaah (Glorified and Exalted Be He) said:

وَالَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ

”And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – And do not persist in what (wrong) they have done, while they know. [3:135]

(So) understand the meaning of the (statement): وَلَمْ يُصِرُّواْ  – And do not persist in what (wrong)]- this means that they do not persist in sin, rather they repent, show regret and abandon the (sin) they committed; and they know [i.e. that persistence in sin is harmful, or that Allaah forgives the one who repents.

Then Allaah [Glorified Be He] stated thereafter:

أُوْلَئِكَ جَزَآؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ وَجَنَّاتٌ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَنِعْمَ أَجْرُ الْعَامِلِينَ

For such, the reward is Forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah’s Orders). [3:136].  This is the reward for those who repent and do not persist in (sin)- for them the reward is paradise. [An Excerpt from this link: http://www.binbaz.org.sa/fatawa/4251 slightly paraphrased]


[Ref 1: Bukhaari Hadeeth Number 6306]

[Ref 2: An Excerpt from ‘Sharh Al-Waabil As-Sayyib’ page 8′. Slightly paraphrased]

 

 

 

 

 

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[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

 

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Rectification Is More Cumbersome Than Enactment – Muhammad Amaan Al-Jaami

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

Shaikh Abdullaah Al-Bukhaari (may Allaah preserve him) said that their shaikh Al-Allaamah Muhammad Amaan Al-Jaami (rahimahullaah) said: ‘’Rectification is more cumbersome than enactment.’’


Sharh Umdatul Ahkaam: Lesson: 23: www.elbukhari.net

Abu Mu-aawiyyah (Abdullaah Al-Gambi)

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The Wisdom Behind Appointing Enemies For The Prophets and Messengers

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

Allaah (Glorified Be He and Free Is He From all Imperfections) said:

وَكَذَٲلِكَ جَعَلۡنَا لِكُلِّ نَبِىٍّ عَدُوًّ۬ا شَيَـٰطِينَ ٱلۡإِنسِ وَٱلۡجِنِّ يُوحِى بَعۡضُهُمۡ إِلَىٰ بَعۡضٍ۬ زُخۡرُفَ ٱلۡقَوۡلِ غُرُورً۬ا‌ۚ وَلَوۡ شَآءَ رَبُّكَ مَا فَعَلُوهُ‌ۖ فَذَرۡهُمۡ وَمَا يَفۡتَرُونَ

And so We have appointed for every Prophet enemies- Shayaateen (devils) among mankind and jinns, inspiring one another with adorned speech as a delusion (or by way of deception). If your Lord had so willed, they would not have done it, so leave them alone with their fabrications.’ [6:112]

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The Quran and Sunnah Upon The Understanding of The Salaf

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