The Five Higher Goals of Shariah Law

THE PURPOSES OF ISLAMIC LAW

The purpose of the Islamic Law is for humans to achieve happiness in this world and the hereafter, by following the law of adopting the good and neglecting the bad.

The Islamic Law does not command anything that is not good for people, and it does not forbid anything that is not bad for them.

ويسألونك عن المحيض قل هو أذى فاعتزلوا النساء في المحيض
ولا تقربوهن حتى يطهرن فإذا تطهرن فأتوهن من حيث أمركم الله
إن الله يحب التوابين ويحب المتطهرين

“They ask thee concerning women’s courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by God. For God loves those who turn to Him constantly and He loves those who keep themselves pure and clean.” (Holy Quran 2: 222).

Islamic Law was made to protect five things (religion, self, mind, offspring, and property), which are the main rights of human in this life.

PROTECTION OF RELIGION

Because religion is the main reformer in every aspect of human life, it was normal for laws to protect it, considering it one of human rights and the most important right, by making laws that help to protect it from everything might affect it.

The Quran has mentioned worships that establish faith and protect it in the believer’s hearts. Some are mentally such as thinking and meditating of Allah’s (S.W) creation to realize His greatness (S.W), and some are physically mentally such as prayers, or physically such as fasting, or financially like almsgiving or charity, or mentally financially such as performing pilgrimage.

To protect faith and religion, Allah (S.W) forbade believing in someone else except him, either by belief or by action. He (S.W) forbade everything leads to that such as exaggeration of obeying the prophets and the righteous, to believe they are agents between Allah (S.W) and his creation, and to believe that good or bad is in anyone else’s hand except Allah (S.W).

Allah (S.W) obligated the community and the government to protect religion, to ease the means of practicing it. Thus, it must defend it; prevent every thing that leads to disobedience and disbelieving, by stopping the guilty and performing the punishments according to the law.

PROTECTION OF HUMAN LIFE

Life is Allah’s (S.W) gift to human, and no one has the right to trespass it, even the person himself; Allah (S.W) creates humans and honors them to perform His (S.W) tasks on earth, and to test their capabilities of performing of worshipping Him (S.W).

Islam protected humanity by its laws. It obligates the community to look after the poor and give them the basic needs, shelter, food, drink, clothing and other needs of life. It obligates charity and almsgiving, which come under the law of cooperation and helping one another among individuals and organizations to achieve social solidity in the society.

Islam guarantees a good and noble life for humanity; thus forbidding humiliation, annoyance, and harm.
والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتاناً وإثماً مبيناً
“And those who annoy believing men and women undeservedly, bear (on themselves) a calumny and a glaring sin.” (Holy Quran 33:58).

Islam considers aggression or assault upon human life as a great crime and one of the seven serious crimes in life, which destroys both religion and life. Prophet Mohammad, warning Muslims, said,
اجتنبوا السبع الموبقات
“Avoid the seven great sins.” His companions asked, “What are they?” He (s) replied,
الشرك بالله، والسحر، وقتل النفس التي حرم الله إلا بالحق،
وأكل الربا، وأكل مال اليتيم، والتولي يوم الزحف،
وقذف المحصنات المؤمنات الغافلات
“Joining others with Allah (S.W) – in worship or other issues – , magic, killing a person, except by right and fair judgment, earning money by interest, misuse and benefiting from an orphan’s money, running away from the battle, and defamation the faithful pure women, who did nothing wrong.”

Allah (S.W) considers the aggression or assault upon one soul as equal to the aggression or assault upon the entire human race.

من أجل ذلك كتبنا على بني إسرائيل أنه من قتل نفساً بغير نفسٍ أو فسادٍ في الأرض فكأنما قتل الناس جميعاً ومن أحياها فكأنما أحيا الناس جميعاً ولقد جاءتهم رسلنا بالبينات ثم إن كثيراً منهم بعد ذلك في الأرض لمسرفون

“On that account: We ordained for the Children of Israel that if any one slew a person – unless it be for murder or for spreading mischief in the land – it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our apostles with clear signs, yet, even after that, many of them continued to commit excesses in the land.” (Holy Quran 5:32).

The Holy Quran describes Muslims, who avoid slaying innocent people (which the Holy Quran calls them ‘the souls that Allah (S.W) has made sacred’) as true Muslim believers. The Holy Quran says,

والذين لا يدعون مع الله إلهاً آخر ولا يقتلون النفس التي حرم الله إلا بالحق
ولا يزنون ومن يفعل ذلك يلق أثاماً

“Those who invoke not, with Allah, any other god, nor slay such life as Allah has made sacred except for just cause, nor commit fornication; and any that does this (not only) meets punishment.” (Holy Quran 25:68).

The Quranic verses continue to warn of attempts on the life of innocent people, and give the wronged person the right to ask for fair and just punishment for his/her opponent.

ولا تقتلوا النفس التي حرم الله إلا بالحق ومن قتل مظلوماً فقد جعلنا لوليه سلطاناً فلا يسرف في القتل إنه كان منصوراً

“Nor take life – which Allah has made sacred – except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand qisas or to forgive): but let him nor exceed bounds in the matter of taking life; for he is helped (by the Law).” (Holy Quran 17:33).

The Islamic Law of Equality is one important warranty that prevents the spreading of crime. The person, who knows that killing another person will definitely lead to his/her own death, will avoid committing such crime; consequently, people will feel safe, live in peace, and enjoy the right of living.

The Holy Quran says,

ولكم في القصاص حياةٌ يا أولي الألباب لعلكم تتقون

“In the Law of Equality there is (saving of) Life to you, o ye men of understanding; that ye may restrain yourselves.” (Holy Quran 2:179).

To preserve and keep this great principle (protecting the lives of people), the Holy Quran legislates Jihad for the sake of protecting the weak from prosecution and death.

وما لكم لا تقاتلون في سبيل الله والمستضعفين من الرجال والنساء
والولدان الذين يقولون ربنا أخرجنا من هذه القرية الظالم أهلها
واجعل لنا من لدنك ولياً واجعل لنا من لدنك نصيراً 
الذين آمنوا يقاتلون في سبيل الله والذين كفروا يقاتلون في سبيل الطاغوت
فقاتلوا أولياء الشيطان إن كيد الشيطان كان ضعيفاً

“And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? Men, women, and children, whose cry is: “Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help! Those who believe fight in the cause of Allah, and those who reject Faith Fight in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is the cunning of Satan.” (Holy Quran 4:75 – 76).

I need to mention here, that the first life that Allah (S.W) forbids aggression upon is the person’s own life. The person who commits suicide or harms him/her self will be subject to grave and harsh penalties and punishment. Prophet Mohammad said,

من تردى من جبل فقتل نفسه فهو في نار جهنم يتردى فيه خالداً مخلداً فيها أبداً، ومن تحسَّى سُمَّاً فقَتل نفسه؛ فسُمُّه في يده يتحساه في نار جهنم خالداً مخلداً فيها أبداً، ومن قتل نفسه بحديدة فحديدته في يديه يجأ بها في بطنه في نار جهنم خالداً مخلداً فيها أبدا

“Whosoever jump from a mountain, drinks poison (with the intention of killing him/her self) will be in the Hellfire forever. Whosoever kills him/herself with a piece of iron, he will continuously do the same to him/herself in the hereafter, while he/she in the Hellfire and remain forever.”


PROTECTION OF THE MIND

The mind, the ability to reason, and the ability to understand are properties of humanity, which Allah (S.W) gives to us and honors us above the other creations.

ولقد كرمنا بني آدم وحملناهم في البر والبحر ورزقناهم من الطيبات
وفضلناهم على كثيرٍ ممن خلقنا تفضيلاً

“We have honored the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of our creation.” (Holy Quran 17: 70).

Islam considers the mind entrusted and responsible for religious and secular responsibilities. The mind is the means that leads and guides a person to know the great facts, which Allah (S.W) asks us to discover using sound reasoning, and not just blind faith.

أم اتخذوا من دونه آلهة قل هاتوا برهانكم إن كنتم صادقين

“Or have they taken for worship (other) gods besides him? Say, “Bring your convincing proof.” (Holy Quran 21: 24).

The mind leads anyone, who thinks deeply and reasonably of this universe, to the existence of Allah (S.W) and His characteristics.

إن في خلق السماوات والأرض واختلاف الليل والنهار لآيات لأولي الألباب

“Behold! In the creation of the heavens and the earth, and the alternation of night and day, there are indeed Signs for men of understanding.” (Holy Quran 3: 190).

Islam forbids neglecting the mind doing its duties of showing and leading a person to the truth, welfare, and the goodness of his/her life on earth and in the hereafter. Therefore, Allah (S.W) forbids magic, sorcery, and any other deeds that affect our mind and prevent it from performing its duties.

Furthermore, Islam forbids alcohol in all its forms and considers it a satanic abomination and deceiving to humans, in which Satan wants to destroy the relationship between the person and his/her Lord (Allah (S.W)) by making him/her imbibe alcohol and keep him/her away from prayer and other worship. In addition, Satan, in this way, intends to destroy the social relationships between people.

Allah (S.W) says,

يا أيها الذين آمنوا إنما الخمر والميسر والأنصاب والأزلام رجسٌ من عمل الشيطان فاجتنبوه لعلكم تفلحون  إنما يريد الشيطان أن يوقع بينكم العداوة والبغضاء في الخمر والميسر ويصدكم عن ذكر الله وعن الصلاة فهل أنتم منتهون

“O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan’s handwork: eschew such (abomination), that ye may prosper. Satan’s plan is (but) to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer: will ye not then abstain?” (Holy Quran 5: 90 -91).


PROTECTION OF PROGENY

Sexual reproduction is the means that keeps human species in existence, and for that reason, Allah (S.W) creates the sexual impulse in both sexes. Allah (S.W) calls humans to keep their progeny by forming families through marriage, which Islam considers is the only lawful way of having children and maintaining our species.

Islam encourages marriage and states its rules, restraints, and duties in a perfect social system, which organizes the relationships between the husband and wife and among the family in general. Islam also imposes a number of duties on the parents towards their children, among these are to raise and educate them well, to care for them, to meet their needs, and many other things, which are the requirements of ideal parent-hood.

In addition, Islam forbids aggression on the child by burying him/her alive or by intentional abortion, and considers it a great sin.

ولا تقتلوا أولادكم خشية إملاقٍ نحن نرزقهم وإياكم إن قتلهم كان خِطئاً كبيراً

“Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin.” (Holy Quran 17: 31).

In order to protect the family, Islam forbids adultery, any other shameful deeds, and whatever leads to these deeds; such as the mixing of men and women.

ولا تقربوا الزنى إنه كان فاحشةً وساء سبيلاً

“Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils).” (Holy Quran 17: 32)

In addition, Islam imposes the wearing of a veil for women in front of strange men to avoid seduction and sexual desire, for in Islam; women are precious jewels protected from being trifled with, misuse, and abuse. Allah (S.W) says,

يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن
ذلك أدنى أن يعرفن فلا يؤذين وكان الله غفوراً رحيماً

“O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And Allah is Oft-Forgiving, Most Merciful.” (Holy Quran 17: 59).

PROTECTION OF PROPERTY

Property is the mainstay of life, and Islam considers it as Allah’s (S.W), which He (S.W) makes man a guardian over it, and allows him/her to earn them in lawful ways and use them moderately.

Islam encourages work, production, and earning money and other property by lawful means.

هو الذي جعل لكم الأرض ذلولاً فامشوا في مناكبها وكلوا من رزقه وإليه النشور

“It is He Who has made the earth manageable for you, so traverse ye through its tracts and enjoy of the Sustenance which He furnishes: but unto Him is the Resurrection.” (Holy Quran 67: 15)

In this regard, the Prophet Mohammad awakens the Muslims’ desire to work, and considers work as worship that brings the person closer to Allah (S.W). He (s) said,

ما كسب الرجل كسباً أطيب من عمل يده،
وما أنفق الرجل على نفسه وأهله وولده وخادمه فهو صدقة

“No earning is better that what the person earns from his own work, and whatsoever the man spends (in lawful matters) on himself, his wife, his children, his family and his servant is charity.”

Once, the Prophet’s (s) companions noticed the activeness and the hard working of a man, they asked the Prophet saying, “We wish that his hard work was for the cause of Allah (S.W).” Prophet Mohammad replied,

إن كان خرج يسعى على ولده صغاراً فهو في سبيل الله،
وإن كان خرج يسعى على أبوين شيخين كبيرين فهو في سبيل الله،
وإن كان يسعى على نفسه يعفُّها فهو في سبيل الله،
وإن كان خرج رياء ومفاخرة فهو في سبيل الشيطان

“If he did so to care for his children, his old parents, or for himself (In lawful deeds), it is for Allah’s (S.W) cause, and if he did so for pride and hypocrisy, then it is for Satan’s cause.”

There are two types of earnings, one is pleasant, and the other is noxious. The pleasant earning is the substance that one earns in lawful ways, such as trading, manufacturing, agriculture, and public and private employment.

يا أيها الذين آمنوا كلوا من طيبات ما رزقناكم واشكروا لله إن كنتم إياه تعبدون

“O ye who believe, Eat of the good things that We have provided for you, and be grateful to Allah, if it is Him ye worship.” (Holy Quran 2: 172).

The noxious earning is the property that one earns in exploitive ways, such as lending money with interest, bribes, tricks, and trading in goods that are harmful to humanity.
ولا تأكلوا أموالكم بينكم بالباطل وتدلوا بها إلى الحكام لتأكلوا فريقاً من أموال الناس بالإثم وأنتم تعلمون
“And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people’s property.” (Holy Quran 2: 188).

In this regard, Islam has a comprehensive principle. Allah (S.W) says,

ويحل لهم الطيبات ويحرم عليهم الخبائث

“He allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure).” (Holy Quran 7: 157) Thus, any earning that does not harm the person who earns it or others is a lawful and pleasant, and the remainder of the earnings are noxious and forbidden.

Islam also guides how to spend money correctly. It does not allow one to spend as he/she wishes. Squandering and spending without control and Neglecting paying the rights of the poor, are satanic deeds. Allah (S.W) says,

وآت ذا القربى حقه والمسكين وابن السبيل ولا تبذر تبذيراً 
إن المبذرين كانوا إخوان الشياطين وكان الشيطان لربه كفوراً

“And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift. Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (himself) ungrateful.” (Holy Quran 17: 26 – 27).

These properties are Allah’s (S.W) giving and means that He (S.W) made us as heirs and guardians to use them for lawful purposes, and the greatest deed among these lawful deeds is to spend and give charity to the poor and the needy. Allah (S.W) says,

وآتوهم من مال الله الذي آتاكم

“Give them something yourselves out of the means which Allah has given to you.”(Holy Quran 24: 33).

وأنفقوا مما جعلكم مستخلفين فيه فالذين آمنوا منكم وأنفقوا لهم أجرٌ كبيرٌ

“And spend (in charity) out of the (substance) whereof He has made you heirs. For, those of you who believe and spend (in charity),- for them is a great Reward.” (Holy Quran 57: 7).

Islamic Laws and instructions protect these five essentials, which are important human rights. Whomsoever considers and practices them, Allah (S.W) will reward him/her with happiness in this life and the hereafter. Whomsoever ignores and turns away from them; will face misery and punishment on the Day of Judgment.

فمن اتبع هداي فلا يضل ولا يشقى 
ومن أعرض عن ذكري فإن له معيشةً ضنكاً ونحشره يوم القيامة أعمى 
قال رب لم حشرتني أعمى وقد كنت بصيراً 
قال كذلك أتتك آياتنا فنسيتها وكذلك اليوم تنسى

“Whosoever follows My Guidance, will not lose his way, nor fall into misery. But whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgment. He will say: “O my Lord! why hast Thou raised me up blind, while I had sight (before)? (Allah will say): “Thus didst Thou, when Our Signs came unto thee, disregard them: so wilt thou, this day, be disregarded.” (Holy Quran 20: 123 – 126).

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Deconstructing the EDL Mission Statement Part 1

EDL state:

“…we believe that they reflect other forms of religiously-inspired intolerance and barbarity that are thriving amongst certain sections of the Muslim population in Britain: including, but not limited to, the denigration and oppression of women, the molestation of young children, the committing of so-called honor killings, homophobia, anti-Semitism, and continued support for those responsible for terrorist atrocities…”

I reply:

Firstly, it is not ethical or correct in any way to say that molestation of young children, honor killings, support for terrorist atrocities, oppression of women are religiously inspired. What the EDL are suggesting in this part of their mission statement is that Islam teaches and practices them.

This is an insult to the religion of Islam and Muslims who practise it. Here are some pointers for you to think about regarding these accusations. I have put together my immediate thoughts but will place links below each refutation for a more detailed and further reading.

Molestation of young children:
Before Islam came, marrying young girls was the practice of people and tribes of that era. During the period when the Prophet (s) was sent this was the continuous general practice and culture of the people. The reason they practised marrying young was because girls would mature at around 7-10 years old. They would have periods, mature attitudes, and were ready for having children at that age. They were able to take care of the household, work and communicate like an 18 year old today. You will find this in any good history book.

Secondly, no one during that era made this claim which you are making, that the Prophet ‘molested young girls’. If it was a crime or unethical at that time, the non-Muslims in that period would have vilified the Prophet Mohammed for that action in particular, but they did not. Only many years later, when it was considered socially taboo and the social dynamics had changed, did society begin to criticise this.

Thirdly, it was only something recommended, not something obligatory from our religion. Hence, no Muslims practise it now; girls this day and age are not mature and ready for marriage at that age.

Fourthly, look at how homosexuality was viewed in the 70’s and 80’s – slogans like ‘kill the homos’ were common and homosexuality was not tolerated at all, but now it’s considered intolerant not to tolerate it. With time, social dynamics change, so people change and, likewise, behavior changes also.

In the 1880s, the age of consent in some countries was 7 and in others it was 10. In the 1920s, the age of consent in Scotland and Spain was 12. In 2007, in Spain and Argentina, the age of consent was 13 see (1). So be careful not to throw stones whilst you live in a glass house.

Honor killings:
This is prohibited in Islam. Allah says in the Quran: “whoever takes the life of one soul has taken the life of the whole of mankind” (Chapter 5). He also says “and do not take the life of anyone which Allah has made sacred”. So how did you attribute the cultural practices of some Muslims to the religion Islam?

To say honor killings are religiously inspired is a gross misinterpretation of Islam. Furthermore, what about the honor killing that goes on here in the UK amongst non-Muslims i.e., Raoul Mout (2)? We do not claim this is inspired by Christianity. Women are being killed by their partners for changing their status on facebook to ‘single’ (3), or by adding their photos on facebook (4). In this country, two women are killed every week through domestic violence (5) – honor killing in the culture of Great Britain. So, again, don’t throw stones when you live in a glass house.

Support for terrorist activities:
You will never find Islam calling or supporting such activitities. The Quran explicitly prohibits this. So to say this is religiously inspired is a gross misinterpretation of Islam. Just take a look at the work this Islamic organisation is actively doing to speak out against terrorism (6, 7). This is just one Islamic organisation; there are many all over UK refuting and condemning terrorism. Furthermore, when terrorism inspired by western democracy or communism or Zionism appears, why is it you simply turn a blind eye (8, 9,10).

Oppression of women:
I take it you mean by this the covering up of her body and face, i.e. burka, or hijab. This is not oppression; it is freedom! Ask any Muslim woman if she wants to wear this attire or if she feels oppressed wearing it. Here in the UK, Muslim women have more freedom than in some countries, so if you see a woman in a burka here in the UK it’s almost guaranteed that she is doing this of her own free will. Your problem with the burka is here in the UK. So it’s not oppression, it’s that women are expressing their right to wear what they choose! It’s their democratic liberal right to dress and look how they like. To force them to take off the burka or face veil is oppressing them. So it seems your intolerance is the real oppression of Muslim women and not Islam.

Barbarity of the 7th century understanding of Islam:
To say that is to say that Islam is a barbaric religion, period. This then means that, by default, all Muslims are barbaric without exception, because Islam was revealed in the 7th Century, and it has never been more pure in its teachings at any one time more than that time.

These days, Muslims have added practices to the religion that were not from it; we reject all additions and subtractions, for that matter. Muslims take offence to this claim that Islam is barbaric. The main aims and goals of the shariah are five – to protect life, property, honor, religion, and intellect. Some scholars add freedoms of speech and actions – how can this be barbaric! Anyone with common sense will agree these are moral values that all religions and ways of life with decency will protect.

As for the penal law of taking a life for a life – is it not better to be severe in taking one person’s life in order to save many lives than put hundreds of others’ lives at risk? Just look at the fear that spread around the UK during the time of the Yorkshire ripper in the past and the recent Raoul Mout rampage, just to mention a few.

Exposing the Western Barbaric way of life 2011

EDL further claim:

“… the 7th century interpretation of Islam are antithesis of western democracy…” they also say: “ it (Islam)runs counter to all that we hold dear within our British liberal democracy…”

I say:

Let’s take a glimpse at our dear, western democratic values. The political values of liberalism have caused the very social decay being witnessed today. In February 2009, the Children’s Society (11) launched the report ‘A Good Childhood: Searching for Values in a Competitive Age’ (12), which presented evidence stating that “Britain and the U.S. have more broken families than other countries, and our families are less cohesive in the way they live and eat together. British children are rougher with each other and live more riskily in terms of alcohol, drugs and teenage pregnancy, and they are less inclined to stay in education. This comes against a background of much greater income inequality: many more children live in relative poverty in Britain and the U.S.” [11] The report also supports this article’s conclusions that social breakdown and decay is due to the premise of liberalism – individualism.[ (13)]

Child Abuse
The atomistic trends in modern liberal societies have affected the treatment towards the most vulnerable. The seventeen months of torture and agony inflicted on ‘Baby P’ is probably one of the worst stories of child abuse in the UK. The baby was found dead after months of torture with broken ribs and a broken back (14). In the UK, according to NSPCC research, 7% of children experienced serious physical abuse at the hands of their parents or carers during childhood (15). In the US, an estimated 3.6 million children were accepted by state and local child protection services as alleged victims of child maltreatment for investigation or assessment.

Treatment of Women
Liberalism’s political values have affected the way British society treats women. According to Amnesty International (UK) (16), 167 women are raped everyday in the UK. Domestic violence accounts for nearly a quarter of all recorded violent crime in England and Wales – one in four women will be a victim of domestic violence in their lifetime and one incident of domestic violence is reported to the police every minute. The UK is not alone in its maltreatment of women; in the US, a woman is raped every 6 minutes and battered every 15 seconds (16).

So let the EDL take a good look at their mission statement and realise they live in a glass house, so they should not throw stones.

I could not transfer the links (i.e. numbers in the brackets) from my word document. If anyone wants the word version of the above text, please let me know.

Is the word ‘Salafi’ a Modern Contemporary Term?

The Term ‘salafi’ was used by the Prophet (s) himself

‘Aisha reported: We, the wives of Allaah’s Prophet (s) were with him (during his last illness) and none was absent there Fatima, who walked after the style of Allah’s Messenger (s) came there, and when he saw her he welcomed her saying: You are welcome, my daughter. He then made her sit on his right side or on his left side. Then he said something secretly to her and she wept bitterly and when he found her (plunged) in grief he said to her something secretly for the second time and she laughed.

I (‘A’isha) said to her: Allah’s Messenger has singled you amongst the women (of the family) for talking (to you something secretly) and you wept. When Allah’s Messenger (s) recovered from illness, I said to her. What did Allah’s Messenger (S) say to you?

Thereupon she said: I am not going to disclose the secret of Allah’s Messenger (s)

When Allah’s Messenger (s) died, I said to her: I adjure you by the right that I have upon you that you should narrate to me what Allah’s Messenger (s) said to you.

She said: Yes, now I can do that (so listen to it). When he talked to me secretly for the first time he informed me that Gabriel was in the habit of reciting the Qur’an along with him once every year, but this year it had been twice and so he perceived his death quite near, so fear Allah and be patient (and he told me) that he would be a befitting SALAF for me and so I wept as you saw me. And when he saw me in grief he talked to me secretly for the second time and said: Fatima, are you not pleased that you should be at the head of the believing women or the head of this Ummah? I laughed and it was that laughter which you saw.[1]

Narrated ‘Aisha:
 He added, ‘But this year he (referring to Gabriel due to hadith in Sahih Muslim above) reviewed it with me twice, and therefore I think that my time of death has approached. So, be afraid of Allah, and be patient, for I am the best SALAF for you (in the Hereafter).’ “

Fatima added, “So I wept as you (‘Aisha) witnessed. And when the Prophet saw me in this sorrowful state, he confided the second secret to me saying, ‘O Fatima! Will you not be pleased that you will be chief of all the believing women (or chief of the women of this nation i.e. my followers?”[2]

Ibn Taymiyah (rh) said: 

“There is no criticism for the one who proclaims the way (madhab) of the SALAF, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq) because the way (madhab) of the SALAF is nothing but the Truth (Haqq).”[3]

 

Imam Abu Haneefah (rh) said:  

 

“Stick to the athaar (narrations) and the way of the SALAF and beware of newly invented matters, for all of it is innovation.”[4]

 

Imam Ad Dhahabee (D.748H) said:

 

“It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than ‘ilmul-kalaam (innovated speech and theological rhetoric). I say: No person should ever enter into ‘ilmulkalaam, nor argumentation. Rather, he should be SALAFEE (a follower of the Salaf).”[5]

Adh-Dhahabee also said concerning the biography of Muhammad Ibn Muhammad al-Bahraanee, “He was a good SALAFEE with respect to the Religion.”[6]

He also said about Imaam Abul-Abbaas bin Majd al-Maqdisi, “He was reliable and trustworthy, intelligent, SALAFI and pious…”[7]

 

 

 


[1] Sahih Muslim, The Virtues of the Companions (Book 31), CHAPTER: THE MERITS OF FATIMA, DAUGHTER OF ALLAAH’S APOSTLE (SALLALLAAHU ALAYHI WA SALLAM), No. 6004]

[2] Sahih Bukhari, Volume 8, The Book of Asking Permission, No. 5885]

[3] Majmoo al-Fataawaa 4:149

[4] Related by as-Suyootee in Sawnul-Mantaq wal-Kalaam (p.32)]

[5] Siyar 16/457]

[6] Mu’jamush-Shuyookh (2/280)]

[7] Siyar 23/118]

 

Taking Aid and Help from USA and Permitting them to Build Bases in KSA

A question put to me by a brother…

Allowing the American troops on Arabian soil, why and what was the reasoning ? Jazakhallah khair.

My Answer:

” Oh you who believe do not bring yourselves in front of Allah and his messenger…” (surah Hujarat v2) – your opinion has no weight after Allah and his Messenger (s) have spoken.

” and warn all those who oppose his order (s) that a trial will befall them or a dreadful punishment.”

Regarding the fatwa give by Ibn Baaz allowing the American troop on Arabian soil this is the background and the proofs that their scholars brought to allowed it.

During the first gulf war when Iraq invaded Kuwait, the Iraqi troops massed on the border of Kuwait and kSA. The Saudi intelligence had informed the KSA government that an attack was iminant from the Kuwaiti, Saudi border. Now the Saudi army in comparison to the Iraqi army was far much smaller and less equipped and less trained. Remember USA armed Iraq to the teeth during the war between Iran and Iraq. They also trained Sadaam after that and his army and sold him much weapons and planes etc. as for Saudi they have a small army, no match for Iraq. KSA own intelligence found that Iraq was massing its troops on the border, so KSA believed they had no choice and that Sadaam may very well attack them next. So they decided to create a deterrent ‘using’ the Americans help. And I reiterate the word ‘using’.

On another note the Kuwaitis and Saudis have enjoyed a long relationship of co-operation and love between them. Many Saudis have relatives in Kuwait and vice versa. The tribal system is spread from Suadi to Kuwait for example the most biggest tribe in Kuwait is the al Utaibi tribe and this is also the largest tribe in KSA. The two governments have a pact to aid each other for many years. Even in the time of Mohammed ibn Abdul Wahab there was some faint links there between the two areas. So the fact Saudi came to the help of Kuwait when it was oppressed is to no surprise.

The messenger (s) said: “aid your brother the oppressed and the oppressor. The companions said we understand how to aid the oppressed but how do we aid the oppressor. He (s) replied: “by preventing him from his oppression”

So the hadeeth above is a general hadeeth  which covers the proof for Saudi to intervene in the matter and aid the oppressed and prevent the oppressor. The matter remaining is why did they use the Americans and allow them to build bases.

This following narration was explained to me by one of the students of sheikh ibn baaz about 3 years ago when I attended a course in Ryaad. He told us that sheikh ibn baaz was amongst the committee of major scholars when they were all summoned by the king Fahd. The king explained to the committee of major scholars the situation exactly as he was briefed by the Saudi intelligence. He further explained the dangers and possible consequences if Iraq was to attack Saudi. He further explained their own abilities and inabilities and why they needed the aid of USA. He finished his explanation by saying: “I do not want to be responsible on the day of judgment for this decision, so I refer the matter to you all (my scholars and learned people) I urge you to fear Allah and tell me if it is permissible for me to use the Americans as a deterrent to help defend the Kingdom and aid the oppressed Kuwaitis.”

The ulema finally gave the verdict of ‘necessity’ for the king to seek aid from the USA and use them to defend their lands and fight Iraq to aid the Kuwaiti people.

Here is the evidence some of the scholars produced to justify seeking the aid of USA and the permissibility of their presence in the KSA.

Before I begin it is worth mentioning here that there is established difference of opinions amongst the scholars over the permissibility of seeking aid from the disbeliever’s in fighting where there is a necessity. So those who say it is impermissible have their evidences and scholars behind them and those who say it is permissible in necessary situations also have their evidences and scholars behind them. So this issue is not one of clear-cut prohibition as the jhadist and takfiri and HT and other than them claim. So there should not be a wala and bara over this matter there should be tolerance.

Here are the evidences from the scholars who see it permissible to take aid from non-Muslims in fighting at times of necessity.

  1. The hadeeth of Dhee Mukhbir who said I heard the messenger of Allah say:” you will have a peace treaty of safety with Rome and you will both fight together an enemy behind you” (Ahmed and Abu Dawood)
  2. That which shafi in his musnad wrote from Ibn Abass that the Prophet (s) took aid and help from people of the Jews in his battles and gave them a share (of booty). (Tirmidhi in 4/128 said  this hadeeth is hasan ghareeb)
  3. The hadeeth that the Messenger (s) took help and aid from Safwan Ibn Umayah in the battle of Hunain by his shields. Safwan said to him (s): “ are you taking this by force Mohammad?” He (s) replied: ” No rather to pay back”  it was also narrated in some narrations that the shields were between 30 and 40 in number in other narrations it states they were 100. (Ahmed, Abu Dawood, Nisaai and al Hakim)
  4. That which was narrated by Abu Dawood that Safwan Ibn Umayah took part in the battle of Hunain with the Prophet (s) and he was at that time a mushrik and the Quraish said to him you fight with Mohammed yet you are not upon his religion? He replied “ working for the Quraish is better than working for Howzaan (another tribe)  and the Prophet gave him a share in the booty from the amount kept for softening the hearts of disbelievers.
  5. That which is found in the books of seera where the Prophet (s) wrote an agreement between the Muslims and the Jews.. he took an oath from them and allowed them to practice their religion and keep their wealth and placed conditions on them. From those conditions was: “and between us is to aid and help one another against any one who attacks the people of this agreement… “ it also stated that they would aid and help one another against anyone who attacks Madeenah.”(seera Ibn Hisham 2/119)
  6. That which has come in the hadeeth when the Prophet (s) was in Dhil Hulaifah during the year in which the battle of al Hudaibiyah took place he sent a spy from Khazaa’ah to bring him information about the Quraish and this spy was a mushrik. (Zaad al Ma’aad 3/288 and Jaami al Usool 8/297)
  7. That which has been narrated about the tribe Khazaa’ah they went out with the Prophet (s) to conquer Mekka the Muslims from them and the disbelievers from them. (Neel al Awtaar 8/45 and Rawdah al Nadiyah 2/483)
  8. That which was narrated by Bukhari where the Prophet hired the experience of Abdullah bin Ureekath al thaily during his hijrah from mekka to madeenah he was experienced in routes and maps and was a disbeliever upon the religion of the Quraish. (Fathul Bari, 7/232)
  9. The generality of the saying of the Prophet (s) “ verily Allah will aid this religion by a corrupt person” (Bukhari)
  10. That which was reported by Ibn Hazam in his Muhala with his narration from Sad ibn Abi Waqas that he fought in battle with some Jewish tribes and he obeyed their instructions.
  11. That which is established in Bukhari and Muslim and other sunnan that the Prophet (s) sought aid and help from the munafiqeen and they went out with him on jihad in many battles. San’ani and Shaowkani relate from Sahibul Bahr that there is Ijmaa on seeking help and aid from the hypocrites in fighting. (Subul al Salam 4/104 and Neel al Awtaar 8/44)
  12. Taking aid and help from the disbelievers at times of necessity is in line with the well known principle of fique              “necessities permit the prohibited’

Sayings of the scholars who said it is allowed at times of necessity:

Imam an Nawawi said in his explanation of the hadeeth: “ I will not seek help from a mushrik”.. “there is also a hadeeth showing that the Prophet (s) sought help from Safwan bin Umayah before he became a Muslim. So some scholars took the first hadeeth as final. However, Imam Shafi and others said: “if he is a disbeliever with a good opinion about the Muslims and there is a need for the help and aid then it is sought from him otherwise it is disliked and the two ahadeeth are harmonized in this way.” (Sharhu saheeh Muslim 2/198)

Imam Ibn Hajr al Askalani in Fathu Bari in his explanation of the hadeeth :”verily Allah will aid this religion by a corrupt person” said: “al Muhalab and other than him said: this hadeeth does not contradict the hadith of the Prophet (s) “ I will not seek the help of a mushrik” because it was either

  • specific for that time or
  • the meaning from the hadith is a corrupt person who is not a mushrik.

Imam Shafi answered this by affirming the first opinion brought as proof  that it was abrogated by Safwan ibn Umayah aiding the Prophet (s) in Hunain whilst he was a mushrik.(Fathul Baari 6/179)

There are many other scholars who permitted aid and help from the non Muslims in war but this short essay will become a long one if I continue so I will suffice with this.

Lastly I want to mention that there is also a number of ahadeeth to prove it not permissible to take them as aid and helpers in such a situation. So the matter is not decisive and clear cut so toleration of each others views must be accepted. As for those jhadists and takfiris who use the fatwa of Ibn Baaz to hurl abuse at the scholars, and take them out of the fold of Islam then they are not but misguided individuals with pure hatred for dawah as salafiyah, may Allah fix their affairs open their hearts and guide them aright.

Taking the Lesser of the Two Harms

Sometimes, in order to avoid one unpleasant consequence, we expose ourselves to another. This is what we call a dilemma. The sensible thing to do in any dilemma is to avoid the more unpleasant of the two options and bear the lesser one.

When we are dealing with two harmful things in Islamic Law, committing the less harmful of the two in order to avoid the greater harm is not sinful. It becomes permissible – and indeed sometimes obligatory – to engage in the lesser harm to avoid the greater evil.

This is not only a principle in Islam but a principle amongst the whole of mankind. Thus is a principle of common sense which Allah gave to all humans. Furthermore there is Ijmaa (consensus) in this matter amongst all the Muslims.

Anr ibn Aas said: “It does not take a judicial mind to understand good from bad, but it takes such a mind to understand what is good from what is better and what is bad from what is worse.”

When the prophet told the companions to leave Mecca and go to Abyssinia which was governed by a Christian King who did not judge by what Allah revealed. The prophet took the lesser of the two evils because in Mecca they were being tortured and harmed in Abyssinia they will live in peace but not under Allah rule. So he (s) chose the lesser of two great evils.

Yusuf (as) took the appointment as a minister in a non Muslim government, because he knew If he did not there would befall mass famine upon the people of Egypt. He was given the ability to interpret dreams, so he interpreted the dream of the King by Allah permission which read there was going to be a huge famine over seven years. So he asked to be placed in charge of the rations in order to preserve it well throughout the seven years. Now in this example we know it is not in Yusuf interest to help the one who unjustly imprisoned him, and who may do the same again if not worse, yet he did so because the harm in not doing so would not only afflict him but afflict all who lived in the area. So he chose the lesser of the two harms.

Taking the good with the bad

 

Sometimes it is not possible to secure some benefit except at the cost of suffering some harm along with it. Likewise, it is sometimes impossible to avert something harmful without sacrificing something beneficial as well.

Did the prophet (s) play into the hands of the non Muslims when he sent his companions to Najashi a Christian king in Abyssinia for protection?, and did Yusuf (as) play into the greater agenda of the non Muslim leader who imprisoned him.

When the prophet (s) received gifts from the disbelievers did he reject them saying I do not want to be soften by them so I cannot prohibit their evil? No he did not he accepted it.

Furthermore during the era of Ibn Taymiah, a tax was levied upon all the Muslims and you all know very well to pay tax is not permissible if it can be avoided. However a system of paying less tax became available and he was asked if it were permissible to pay this lesser tax. He replied: “Yes it is, because it is the lesser of the two harms, and one of them cannot be avoided.”

When the late scholar Sheikh Ibn Uthaimeen may Allah have mercy on his soul was alive, he was asked by a student of knowledge from Kuwait who wanted to become a judge in the affairs of hudood the following question. Is it permissible for me to become a judge here in Kuwait when the law applied here is not entirely Islamic, everything is computerised. I have to type in the crime and a number comes up and the law is passed according to that number. Is this allowed for me. The sheikh replied; “what would happen if you did not judge by that law? ”the questioner replied: “they would prevent the implementation of the shariah, and there would be a lawless land with killings, fighting, Muslims rebelling against their leaders. “The sheikh then answered saying: “then you should become a judge and judge by that local law”

In this example the sheikh helped the student of knowledge to weigh up the two harms. No doubt judging by other that what Allah has revealed is harm and so is lawlessness and rebellion and bloodshed. He chose the lighter of the two using the Maqaasidu (higher objectives) of the shariah. And to remind you of the higher objective of the shariah concerned here it is; to maximize human welfare and prevent harm as much as possible

 

The Muslims are divided based on principles of aqeeda, based upon this very issue of extremism, The berelwi have divided from us because they hate wahabi’s and we prohibit their shirk and innovations, the tableegi has divided from us because we prohibit their innovations, the ikwaan muslimeen have divided from us because we disagree with their notion ‘do not speak against any Muslims and their preaching just unite and allow all Muslims to follow their beliefs and practices even if you believe it to be alien to Islam.” The HT divided from us because they believe the same notion as the ikwaan al muslimeen. The Muhajioon have divided from us because we prohibit their evil of pronouncing Muslims as hypocrites and disbelievers and we prohibit their call for jihad without rules and regulations.

Our call to unity is based upon the aqeeda which Mohammed (s) and his companions held, it is based upon the understanding of sunnah which Mohammed (s) taught his companions and how they understood it, and it is based upon itbaa (following them the companions) not taqleed blind following of the molvis and imams.

 

Did the Prophet Mohammed kill a Jewish Poet?

Did the prophet Mohammed kill a Jewish Poet?

An EDL member claimed in a post that the Prophet Mohammed killed many people unjustly and was a murderer and warlord.

One of the incidents he quoted to justify his claim was that the prophet (s) ordered the killing of a Jewish poet, so his companions carried this out.

I gave some foundations in a post which all of a sudden disappeared soon after I posted it and the thread closed down – typical of that forum! (EDL forum that is). It was so disappointing especially when I wrote extensively about why and how fabricated ahadeeth (sayings and actions of the prophet) appeared in the early and later part of Islam and what the scholars of Islam did and are doing to expose them and confine them.

However the foundations I mentioned spoke mainly about the authenticity and science of hadeeth. It also related reasons why orientalists made up lies about Islam and how Allah (God) promised he would preserve the truth (Islam). The way he preserved it was through bringing forth scholars who specialised in checking the authenticity of ahadeeth, and incidents attributed to the Prophet Mohammed.

The EDL member then said:
“Ok, according to Bukhari, Muhammed ordered the death of Ka’b ibn al-Ashraf, what level of authenticity do you regard Bukhari as?”

I said: Indeed the level of Bukhari is authentic and its ahadeth are acceptable, and we do indeed find part of the incident of the poet being assassinated (Kaáb ibn Ashraf) in Bukhari. However it is only part of the complete incident. To arrive at a complete picture of the incident we need to examine other sources as well to see the truth of the incident and why he was killed.

So when we look further a field we find according to Montgomery and Watt (orientalists) that he (Kaáb ibn Ashraf) plotted with the Quraish to kill the Prophet Mohammed. This would not have been a problem had Kaab been at war with the him but remember he was a Jew in Madina and bound by a treaty with the Muslims. After the Quraish suffered a defeat at the battle of Badr he became treacherous to his oath and agreement and went to Mecca to incite the Quraish and plot to kill Mohammed. Thus according to the customs of the society at that time (Jews, Christians, Muslims and Pagans) one who breaks his oath or treaty with an aim to kill others is to be killed. So that is why we found no objection to his killing by the remaining Jews in Madinah, they were shocked and fearful after the incident.

Uri Rubin also quotes from early sources claiming that Zamakshari, al-Tabarsi, al-Razi and al-Baydaw all agreed with the above and added that Mohammed was informed by Gabriel that Ka ‘b had signed an agreement with the Quraish to kill the Prophet Mohammed.

As for his (Kaáb ibn Ashraf) insulting poetry against the Prophet Mohammed, this crime was secondary to his plotting to kill Mohammed. Ka áb use to write and openly speak his evil poetry in Madinah about the Prophet where the Prophet was residing with his companions, yet the prophet did not kill or ordered his killing there. He could have easily killed him then if that was the reason for killing him. But no Ka ab was killed in Mekka when he went to plot the killing of Mohammed and incite another war between the Quraish and the Muslims. He was assassinated by the Prophets companions in Mekka.

So the situation was not as you claim; that Mohammed killed a poet for making up poetry insulting him.

You have a better, clearer picture of the incident. I am sure no one would disagree that to kill someone who is plotting to kill you, and also inciting another war is a wise and praiseworthy decision.

Sheikh Khalid al Anbary on the Woolwich Killing

Sheikh Khalid al Anbary on the Woolwich Killing

 

We have read the news from the international newspapers about a Muslim who lives in London who transgressed against a non-Muslim soldier in the street of London.

 

This type of action is not permissible from the shariah of Allah Most High, and subhaan-Allah on the same day another Muslim man killed a Muslim Saudi soldier in a town called Taif and this is from the biggest evidence that terrorism does not differentiate between Muslim and non Muslim. So a Muslim country had been harmed by extremism and terrorism just as non Muslim countries have been harmed.

 

So I say this action the Muslim man conducted is not allowed in the shariah of Allah Most High because he lives amongst the people of Great Britain and has British nationality. The scholars of Islam have said that nationality or visa attained at entrance into a non Muslim country is considered as an established agreement of safety (of that country) which a Muslim must uphold and not exposethe people of that country he has entered into to any type of harm or evil and corruption.

 

In this regard the Prophet (s) said in an authentic hadeeth narrated by Abdullah Ibn Amr:  “whoever kills one who is under an agreement… (Meaning between them and us is an agreement or oath, and as I mentioned before the nationality or visa from a non Muslim country is an indication of the agreement and oath).

 

The prophet (s) also said: “whoever kills one who has an oath of safety will not smell the fragrance of paradise, and its fragrance will not be smelt for the distance of forty years.”

 

Also Abu Dawood and Abu Ya’laa narrate that the prophet (s) said: “whoever oppresses one who is under a pledge, or belittled him or burdened him with more than he could bear or took from him something which he has not consented to then I am his evidence (against you) on the day of judgment.”

 

The Muslims have made ijmaa on, that if a Muslim enters a land of the non Muslims then it is an obligation upon him to make the residents and citizens of that country feel safe and it is not allowed for him to harm any one of them not by killing them, stealing from them or any other form of harm, evil or corruption.

 

If it was said, and it was said; that he (the murderer) done this because the British soldiers are killing Muslims in some countries, then I say even in this situation it is not permissible for you to negate the oath, agreement which you have undertaken yourself  the day you were given nationality or you entered the country with a visa. This is because Allah Most High said in Surah al Anfaal: 

“and if they seek help from you in the religion then upon you is to aid them.  Except in the case where there is an agreement between you and a people. Allah is all aware of what you do. (Anfaal: 72)

 

So between you and the citizens is an oath as exemplified by the nationality you have obtained.

 

Imam Muslim narrates that Hudaifah and his father were on their way to Madeenah and they met some polytheists of Quraish whom they took a pledge with that they would not fight with Mohammad (s). So when they met with the Prophet (s) they mentioned that the polytheists took a pledge and oath from them. So the prophet (s) said leave us (do not fight with us in al Badr) we will seek Allah help against them.” So he rejected them and told them to fulfill their agreement with the Quraish.

 

So Islam is a religion of upholding oaths and agreements.  So indeed the Messenger is the Messenger of mercy in truth. Such transgressions like this (murder) are presenting Islam in the most ugly light for the non-Muslims.

Islam has been seen in reality, in the eyes of the non Muslims, as terror, the exact terror which does not know except the spilling of blood and killing of the innocent thereafter creating a barrier in the way of Islam and the way of Allah Most High. This is what I wanted to say in this regard.

 

May His peace and blessings be upon Mohammad (s)

Shaykh Utheimeen (rh) on the Covenant of Safety

Likewise I invite you to have respect for those people who have the right that they should be respected, those between whom there is an agreement (of protection) for you. For the land in which you are living is such that there is an agreement between you and them. If this were not the case they would have killed you or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the Believers. And know that it is authentically reported from the Prophet that he said,

 

Whoever kills one who is under and agreement of protection will not smell the fragrance of Paradise.

 

Do not be fooled by those sayings of the foolish people, those who say “Those people are Non-Muslims, so their wealth is lawful for us (to misappropriate or take by way of murder and killing).” For by Allaah – this is a lie. A lie about Allaah’s Religion, and a lie about Islamic societies.

 

So we may not say that it is lawful to be treacherous towards people whom we have an agreement with.

 

O my brothers. O youth. O Muslims. Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions. Because truthfulness is from the characteristics of the Believers, and Allaah – the Most High – has commanded truthfulness – in the saying of Allaah – the Most High –

 

O you who believe – fear and keep you duty to Allaah and be with the truthful

 

And the Prophet encouraged truthfulness and said,

 

Adhere to truthfulness, because truthfulness leads to goodness, and goodness leads to Paradise. And a person will continue to be truthful, and strive to be truthful until he will be written down with Allah as a truthful person.

And he warned against falsehood, and said,

Beware of falsehood, because falsehood leads to wickedness, and wickedness leads to the Fire. And a person will continue lying, and striving to lie until he is written down with Allaah as a great liar.

O my brother Muslims. O youth. Be true in your sayings with your brothers, and with those Non-Muslims whom you live along with – so that you will be inviters to the Religion of Islaam, by your actions and in reality. So how many people there are who first entered into Islaam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings.

The Importance of Keeping to your Oaths and Agreements

Abdullah ibn Abbass (r) said: “A people do not betray their covenant except that Allah gives power to their enemies over them..”

We are a living example of this, take heed oh you who call us…
defeatists, sell outs, lovers of the saudi royals, funded by the saudis lovers of bush and blair and whatever else from slanders and backbiting you do. May allah forgive you all and bring you back to your senses.

We adhere to our oaths and agreements and encourage you to also because of the likes of the above narration not because we have some partisanship to a country and its leaders.