Why The Reposts?

Figure 1A: Reposts of main articles from the previous site have been included.
Figure 1A: Reposts of main articles from the previous site have been included.

as-Salaamu Alaikum wa Rahmatullah,

Noble brothers and sisters,

Some of the Slaves of Allah asked me to post the articles that I had PDF’d for the htspub website while we are in the process of remaking it and said it would be a good thing.

I have thus reposted all of them. These represent some of my earliest work online and I remember a lot of discussion was triggered when they were initially published. I believe the republish will be no different.

I remember Imam Shams ud-Din from Brooklyn-Queens. He once told me, “Young man, just do what you do best. I see that you speak from the heart. Never worry about the consequences.”

He is perhaps my third favourite Imam to date from the East Coast in the United States. I remember him walking to the masjid, seeing his trench coat with sawed off shot gun underdeath it.

This fearless character made me want to be more like him; his life lessons I never forgot.

These posts also represent something more important. They were anticipatory. By looking at the dates, one can see that they are dated; but with that said they were ahead of their time. Now we see their significance again.

It is as if they have been written anew. And with Allah is every success.


Al-Hajj Abu Ja`far al-Hanbali


Figure 1A: What you believe shapes your aspirations and also drives your actions.



The Lord over all revealed to us,

Today, I have completed your religion, perfected My favour on you and am pleased for you to have Islam as a religion.[1]

When the believers hear such words, their hearts enliven to the truth and the good that is in what Allah has revealed to His Slaves.

This is the very Islam that has been revealed one time in the Book and the Sunnah, understood, codified and amplified by the first three generations and passed down infallibly generation to generation. Allah said of this very Islam,

And whoever seeks a religion other than Islam, it will never be accepted from him and in the Hereafter, he will be one of the losers.[2]

There is no mistake in that this is the true faith. This is what has been given to us and we earnestly desire that others should know the goodness that we have when they are unbelievers. We want for these unbelievers, whether it be a family member, neighbour or work colleague, to know this truth.

There are even some people who have rejected this faith and then come back home after such a long time away in the wilderness. Others may have been in the faith, but were weak, then grew in strength and Allah favoured them with further guidance.

Regardless of all these categories, these people face the same challenges when coming back to or entering the faith. We read the Book of Allah and the Sunnah of His Messenger, peace and blessings of Allah be upon him, and we hear, reflect on and apprehend the truth of Islam.

But there is a problem comprehending it. While it is true that there is one Islam, there have also been ‘islams’ introduced into the discourse of faith, doing nothing but adding more dizzying confusion to the already weary common Muslim.

These ‘little islams’ each have their own tenets, aspects of religious devotion and foundational beliefs. Previously, they had been contemptuous of one another until they came to places such as the United States, Canada, the United Kingdom and so on.

Now the various islams, while holding their own peculiar world view, recognise one another’s existence, calling for ‘tolerance, acceptance and mutual understanding.’ Perhaps what can be viewed as theological pragmatism has forced them together.

In the Muslim heartlands, where some of them festered and grew from strength to strength, they took for granted their followers’ acceptance of their tenets. But touching down in Los Angeles, Oakland, San Francisco (California), Corvalis, Astoria, Ashland (Oregon) or Seattle (Washington) opened a whole new chapter in their history. They could no longer take for granted that they would exist in perpetuity. And this is what caused the ‘islams’ to reach out to one another.

In an age of religious relativism, the slogan ‘love for all, hatred for none’ rings in our ears frequently. ‘The Muslim is whoever says or feels he is Muslim,’ the oft cited statement of the claimant to Islam, can be heard from the metropolis to the small town.

So in cases where someone should seek a baseline, a foundation, a principle to try to reach the original kernel of Islam, they find opposition. Sincere common believers, who take absolute truth seriously, find it distressing to be told, ‘Listen, if someone believes different to you, just let him develop.

It’s a growing process. People grow in their Islam and they may use this as a stepping stone. But it’s not for us to condemn. We don’t know who has the truth.’

You might be nodding your head in affirmation at this point. All of us have heard this before, the well meaning brother or sister that simply must tell us to be on guard against zealotry. We are reminded frequently of,

You have your religion and I have mine, but never the beginning of the surah, Say, Unbelievers! I do not worship what you worship.[3] These ‘little islams’ whether they be cults or divergent Orthodox teachers and preachers, pose the great threat to common believers today in that they espouse that Islam has no authority, no central structure that is decisively known.

Much ado is made about Islam being ‘devoid of priesthood’ and Islam being a universal brotherhood ‘without hierarchies.’ The words are true, but the intent behind them is false from many directions.

We are led to believe that as Islam has no central body, such as in the case of the Catholic Church’s Magisterium that clearly delineates doctrine, morals and other values. There is no such priesthood that would have authority over the whole Ummah in the same way the Pope does over his followers. The believer is free to follow his heart, read the Qur’an and the Sunnah for himself and be convinced by the evidences as he goes.

Before addressing the main point of this article, the writer would like to examine this way of thinking, which is also common to Protestant Christianity.

When the Protestant Revolution occurred, this same reasoning was used to break free from the Catholic Church’s control and authority over the lives of Christians. When quizzed on how they would know truth without a central authority, Protestant officials remarked that they could read the Bible and be lead by the Holy Spirit, who would assist them.

And as Reformed Theology grew, so did the confusion. It seems the Holy Spirit led them to change and dispute the Biblical canon, fundamentals of Christian doctrine, legalise usury, popularise divorce and also secularise society although much of this may have been inadvertent. All of this was to save Christians from the long arm of Rome. Both organisations, although idolatrous, have very clear lines of argument.

We then return to the Muslim using the same reasoning, only there is no supposed Holy Spirit to guide him. He likens any centralising authority in Orthodox Islam to that of the Roman Church and scholars to Pontiffs, Prelates and Patriarchs in the event that they are ‘blind followed.’

This reasoning is flawed from as many as three ways. The first is to compare Orthodox Islam to the idolatry of Roman Catholicism. This smacks of the underlying hatred of Islam that a fraction of people who think in this way may possess. And further to that, while it is true the Revelation is infallible, understanding them is not. And thirdly, knowing the Arabic, commentary and how to apply revelation is not a matter of guess work. This has already been made clear to those who were witnesses to the truth.

The Prophet Muhammad, peace and blessings of Allah be upon him, already left us the truth when he said, “The best generation is my generation, then those who come next, then those who come next.” And this is collected by Imams al-Bukhari and Muslim and classed by them as authentic. We can see from this that there is a baseline, a foundation for understanding the faith.

There is a responsible source, a canon, a fountainhead of knowledge that we can return to in times of stress and tribulation. The importance of this cannot be underestimated and cannot be overstated. We should take an example, a case in point so that we can understand what is on the line with regarding to knowing which Islam is the true Islam.

The writer had met a Muslim brother on the West Coast of the United States and after giving the greeting, was trading pleasantries and other good speech with him. We both were of the same mind when we had expressed that preaching to the unbelievers is necessary and that we have to resist the missionary onslaught.

He mentioned how he had been making wonderful inroads in recent years with the project and the writer wanted to know how to increase his own success. The explanation could not have been more ominous. The Muslim brother, after taking a short breathe, described how he and other brothers owned a shop selling liquors and spirits exclusively. In addition to this, some were engaged in selling unbelievers crack cocaine and using their women for prostitution.

If the author were to say he was stunned at such a delivery, the word stunned would be understated. The Muslim brother had counted on an objection to his methods. Perhaps he had spoken to someone prior to the writer and had already codified his arguments with his teachers and made sure they were cogent to him.

“Listen, akhi,” he began, smiling with benevolence. “Allah has told us the truth in this matter. Listen to His Speech,” the brother then quoted a serious of passages. I want the reader to just read the texts without contextualising.

Fight them so that Allah will punish them with your hands.[4]

“Then he said,

So prepare for them what you are able to from chariots of war and steeds so that you might strike terror in the enemies of Allah and your enemy and others besides them that you do not know, but Allah knows them.[5]

“And these people are nothing. They deserve whatever comes to them,” he spat as he eyed some unbelievers saunter by.

They are like cattle. On the contrary, they are more astray.[6]

“Besides that, Ibn Taymiyyah has already shown us the way. Once, he saw one of the drunken Tatars and they were inching towards them. One person went to get rid of the alcohol and the Tatars, but Ibn Taymiyyah stopped them. He told him, ‘Leave them.’

From that, we learn it is permissible to destroy the kuffar using any means necessary, whether it’s alcohol, heroin, crack, and their women can be used as well.”

At the conclusion of this impromptu lesson in the finer elements of Islamic etiquette with the unsaved, the writer attempted to engage him in the understanding of the texts and also supporting points, but was rebuffed halfway through.

“Listen, akhi. I understand what you are saying, but I don’t blind follow anyone. I take what the Prophet, peace and blessings of Allah be upon him, said and his companions and that is it. I don’t blind follow any shaikhs or anything like that. These texts are clear cut. And look at what happened with Ibn Taymiyyah! So how much more clarity do you need?”

I would respectfully part ways with this brother and would hear nothing of him until I read of this Muslim brother’s death in a failed bank robbery, which he and some others had organised for the sole purpose of building a masjid, going on jihad and also sending off donations to orphans.[7]

The point of narrating this whole incident is that we can see that there is no baseline. He has quoted the texts. The writer quoted texts. Now that the texts have been quoted, how do we find who is telling the truth?

We could examine the Arabic, but this would render nothing other than the etymology of the words. We can refer to some of the commentary literature, but he could raise an objection that these were scholars and they can be right and wrong. But the Prophet, peace and blessings of Allah be upon him, he could never be wrong with what he told his companions. And the Book of Allah is the same.

Both people in the conversation have infallible words. Then what is the dispute? The dispute returns to this point. Who has the authority and final word in understanding, interpreting and ruling on the revelation? In the age of making Islam plural, one would say that it is based on deliberation, debate and then a set of conclusions or one solution is reached after this time.  Whatever is best for the time or society then this course of action is adopted.

But if what the Prophet, peace and blessings of Allah be upon him, said is true about the first three generations, this should be the final court of arbitration. When we both differ over a passage and we read a modern commentary, translation or rendering, our eyes should look through the corridors of time.

They should settle on the companions, then their students, such as Muhammad ibn Sirin[8] and his sister, Hafsah,[9] al-Hasan al-Basri,[10] Az-Zuhri,[11] Sufyan ath-Thawri.[12] Then there is the third age, those being Ahmad ibn Hanbal[13] at the forefront, Sufyan ibn `Uyainah[14] and others. These are the foundational people that represent what real Islam was, is and should be when looking for the truth.

And no matter is more pressing than what we believe. It is what we believe that influences or actions, moods and results in our eternal destination. If what you believe is wrong, it won’t matter how much effort you expend if you are deceived. You are deceived and doomed and there is no escape. Allah has revealed,

Those who disbelieve, their deeds are like a mirage in the desert. The thirsty person thinks it to be water until he comes to it and finds nothing present. But he finds Allah, who will pay him his due. And Allah is swift in taking to account. [15]

And those Muslims who are wayward, either by innovating or joining a cult, a similar threat awaits them. Allah revealed,

On the day when some faces will be brightened, then some faces darkened. Those with darkened faces, it will be said to them: Did you reject faith after you believed? So taste the punishment for what you disbelieved. Those who have brightened faces will be in the mercy of Allah forever.[16]

Abu Umamah, may Allah be pleased with him, said this is referring to the Khawarij. These are people who said the testimony of faith, discharged the five pillars. Yet they were still deserving of divine retribution.[17]

Yet conventional wisdom-or “hikmah,” as proponents like to call this treacherous deception-would have us believe that as long as an organisation, leader or person proclaims Islam that this is enough and they are immune from rebuke, enquiries of clarification or responsibility for propagating beliefs and actions that can be idolatry or lead people into folly.

However, such reasoning leaves the common Muslim in the United States, United Kingdom, Canada and so on wondering how to tell a true jewel from a fake. The Prophet Muhammad, peace and blessings be upon him, advised us,

The Jews split into 71 sects, while the Christians split into 72 sects. Indeed this Ummah of mine will split into seventy three sects, all in the Fire except the Jama`ah.[18]

The common Muslims know very well the concern they should have, being acquainted with the fact that there are some 72 counterfeit diamonds amongst the believers and only one has the authentic lustre, shine and purity that Islam represents.

One need not become a scholar and linguist in order to flesh out what the Islam that was revealed so many millennia ago is to resemble. Again, one must compare by using the first three generations or perhaps to put it more tersely: we are to judge the living by the dead. Those people who came before us, they are already promised their reward and their effort. Allah has said of the companions, both emigrants and helpers,

And there is a share of the spoils of war for the poor emigrants, who were expelled from their homes and property, seeking the Bounty from Allah and to please Him, and helping Allah and His Messenger. Indeed these are the truthful ones.


And there is also a share for those who before them had homes and had adopted the faith, love those who emigrate to them, and have no jealousy in their hearts for that which they have been given and they give the emigrants preference over themselves even though they were in need of that. And whoever is saved from his own covetous behaviour, they are the successful ones.[19]

Allah says of the generations to come,

And those who come after them say, Lord! Forgive us and our brethren who preceded us in faith and do not put any hatred in our hearts towards those who believed. Lord! Indeed You are the Most Kind, the Most Merciful. [20]

These are the people of the Paradise without any mistake. Anything purporting to be authentic Islam must match with the previous blueprint and paradigm. We should have an absolute method for judging all organisations today and in this way our hearts should stay pure from doubt and confusion.

Let us then begin to separate the gold from the lead so that the writer, the reader and all those who may hear or come to know this message, may rejoice but also take heed.

Bashir ud-Din Mahmud Ahmad,[21] the second successor to Ghulam Ahmad[22] and head of the Ahmadiyyah Community, calls the masses of Muslims to his organisation begun by his father,

“The claim of Mirza Ghulam Ahmad (upon whom be peace) is that God has raised him for the guidance and direction of mankind; that he is the Messiah foretold in the Traditions of our Holy Prophet and the Mahdi promised in his sayings; that the prophecies contained in the different religious books about the advent of a Divine Messenger in the latter days have also been fulfilled in his person.” [23]

The truth in this claim can be tested by the following criteria:

a) Who is the Messiah and what is his identity?

We are told by Allah the name of the Messiah when He gave the glad tidings to the mother of the Messiah, Maryam, peace be upon her,

Indeed Allah gives you the glad tidings of a word from Him. His name shall be the Messiah, `Isa, the son of Maryam. [24]

This is the same Messiah, born of Hebrew stock from family of Aaronic background. Ghulam Ahmad was a Punjabi living in India and no genetic or lineal evidence has ever been brought that he was a Hebrew in stock. Further to this, this same Messiah ascended at the command of Allah,

`Isa! I am gathering you to Me and I will have you ascend to Me. I will purify you from those who disbelieve. I am going to make those who follow you above those who disbelieve until the Day of Resurrection. [25]

Allah has also said,

Indeed Allah raised him to Himself.[26]


Ghulam Ahmad has never brought any evidence that he has ascended and come back to Earth or any such thing. And how are his followers above those who do not believe? Ahmadiyyah are still a tiny group compared with the rest of the Muslims and even the rest of the population around the globe and they have never been in any position to rule.

Further, even if this point was ceded, what about before Ahmadiyyah was declared? At that point, the believers were not uppermost? So it is either the Lord who is not telling the truth or Ghulam Ahmad.

Truly the Messiah shall return again, but under the same name. Allah has revealed to us,

And he is a sign of the Hour.[27]

None in the early generations doubt this fact. Imam Abu Hanifah,[28] may Allah be pleased with him, mentioned this doctrine, “And among the signs of the Day of Resurrection is the appearance of Ya’juj and Ma’juj, the sun rising from the West and the descent of `Isa, peace be upon him, from the sky.”[29]

Imam Abu Ja`far at-Tahawi,[30] may Allah be pleased with him, observed, “And we believe in the signs of the Hour and from amongst them is the appearance of the False Messiah and the descent of `Isa, son of Maryam, from the sky.” [31]

b) Was it the understanding of the Muslims in the first three generations that the Messiah and the Mahdi are one and the same person?

The Prophet, peace and blessings be upon him, told us, “How will you be when `Isa, the son of Maryam descends amongst you whilst your Imam is amongst you?” [32]

This is also further embarrassment for the Ahmadiyyah organisation as the Mahdi is actually from the lineage of the Prophet, peace and blessings of Allah be upon him, which means he has Arab lineage. The Messiah is a Hebrew.

Although both Semites, these are two different branches, with noticeable differences. Once again, Ghulam Ahmad and his organisation never had and still have no evidence of him being of any lineage other than the Indo-Aryan stock that most Punjabis belong to phenotypically.

c) Are there to be any other messengers or prophets?

Allah, Glorified and Exalted, has already revealed,

Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets.[33]

In closing, this would show Ghulam Ahmad to be a false prophet and his organisation to be a cult, not of the saved way of the first three generations. They may thus be discarded as a valid path.

Some Muslims often meet people who claim to represent the authentic teachings of the Messenger of Allah, peace and blessings of Allah be upon him. Although they will use titles and names such as Isma`ili, Ithna `Ashari, Akhbari, Usuli, Dawoodi Bohra or what have you, they have the same Shi`ah basis. They are all Shi`ah.

Let us quote some accepted figures within the ranks of the majority of the Shi`ah. Ayatullah Muhammad Shirazi,[34] made the claim, “To be able to see God is impossible as He is not a substance, nor will he ever be seen; not in this world and not in the Hereafter.” [35]

Another well respected Shi`ah theologian, Jalal ud-Din al-Hilli,[36] gave the following unequivocal ruling, “The vision (or seeing) of God is impossible.” [37]

This flies right in the face of passages so unequivocal in this regard, such as,

Faces that day will be radiant, looking at their Lord. [38]

Imam Ahmad ibn Hanbal, may Allah be pleased with him, said, “Indeed Allah will be seen in the Hereafter by his pious slaves, who will see Him with their very eyes.”[39]

Imam Abu Ja`far at-Tahawi, may Allah be pleased with him, said the following, “So seeing Allah is true for the people of the Paradise without their encompassing Him or any modality just as has been spoken of in the Book of Our Lord.” [40]

Imam Abul Hasan al-Ash`ari,[41] may Allah be pleased with him, gave 15 pages of evidence in favour of this crucial moment for the believers.[42]

The Salafiyyah organisation (known to style themselves as the Safe Sect, the Salafi Call, the People of Hadith, the People of Tawhid) is also a false claim to truth, doing little more than leading adherents by the hand into a cult of blind following that has its terminus in the Fire.

One of the most well respected leaders of Salafiyyah, `Abdul `Aziz ibn `Abdullah Ibn Baz,[43] made the following disturbing remark, “He is above limits that people know, but He knows his limit. So the intent of the limit is that Allah knows it and the slaves don’t know it.’ [44]

Thus from its’ very inception, Salafiyyah knows a god totally different from that of the early Muslims. Let us first look at what Allah has said,

There is no thing like Him. He is the All Hearing, the All Seeing.[45]

Imam Abu Hanifah, a student of the companion Anas ibn Malik, may Allah be pleased with both of them, had this to say, “So His being affirmed is without need of a body, being a substance, matter or possessing a limit or opponent for Him.” [46]

Imam Ahmad ibn Hanbal, may Allah be pleased with him, had this to say, “And we do not describe Allah with more than what He described Himself with, as He is without limit and without boundary.” [47]

Imam Ahmad ibn Hanbal, may Allah be pleased with him, also said, “And Allah, Mighty and Majestic, has an `Arsh and the `Arsh has angels who bear it and Allah, Mighty and Majestic is above His `Arsh without any limit for Him. And Allah knows best its’ limit.” [48]

Imam Abu Ja`far at-Tahawi, may Allah be pleased with him, gave the creed of Imams Abu Hanifah, Abu Yusuf, Muhammad ibn al-Hasan ash-Shaibani on the subject, “And whoever describes Allah with any of the ways one would describe a creature, then he has committed unbelief. So let him refrain.” [49]

He also said, “Allah is exalted from being in need of limits, boundaries, implements and limbs and the six created directions do not encompass him as they do the creations.” [50]

Imam Abul Hasan al-Ash`ari, may Allah be pleased with him, remarked at the beginning of his text, “He, Allah, is not in need of any form spoken of, nor any limit made for Him.” [51]

This should be enough to tell us that the god of Salafiyyah is definitely not the One that was revealed in the Qur’an. And we praise Allah who saved us from the cults and guided us aright.

Let the reader beware of the evil that exists in these organisations, but let him rejoice as well in the truth of Muslim Orthodoxy that have passed this religion to us without fail. We must hold on to their way, adhere to their understanding and cling to it stubbornly under all circumstances.

This is not a time for the disingenuous and inauthentic call for the ‘unity of the Ummah.’ This is the time for knowing the truth. Didn’t the Messenger of Allah, peace and blessings be upon him, tell us that the cults would arise? Let us return to his words,

The Jews split into 71 sects, while the Christians split into 72 sects. Indeed this Ummah of mine will split into seventy three sects, all in the Fire except the Jama`ah.[52]

Glory be to Allah! This is not the time for unity. We have not been commanded to unify with the cults. No! To be sure, we have been told to stay away from them and resist them, as Allah commanded us to do,

Indeed those who divide their religion and break into sects, you are to have nothing to do with them. Their affair rests with Allah, who will inform them of what they used to do.[53]

To the Muslim leaders who have spearheaded unity with cults:

Break ties with the cults, resist them and fight them with the revelation that you have been given. Do not risk the Wrath of Allah under a false banner of unity that will only take you to the Fire for distorting the Religion of Allah.

Stand up and do not allow yourselves to be used as tools by Shaitan, who you presently have made your master as you have called innovation revelation and revelation innovation.

Your punishment is greater than the laity if you waver. You are people of knowledge. You are the inheritors of the prophets, peace be upon them. And if you slip, you will slip hard indeed. Repent, rise and renew.

To the laymen of Muslim Orthodoxy: Some of you are confused, but this is not the time to ignore the truth of what Islam truly stands for and represents. Think carefully about your spouse, what schools you will attend, your companionship with others and how you will learn your knowledge.

The same wars in the Muslim heartlands will soon ravage you here. Do not be like those in Michigan (United States) who decided to ‘put Shi`ah and Sunni’ behind them from Iraq, Egypt and the like. These same Shi`ah and Sunnis are fighting in the street as gang members and drug dealers.

You cannot escape the fact that this situation is here. Be proud of your faith. You must hold your leadership accountable. Do it for your faith, for your children, for your elders and for Allah. You will be brought to account and will not be excused regarding the very foundation of religion. The Messenger of Allah, peace and blessings of Allah be upon him, spoke to us in clear language when he revealed,

“Let every people judge according to what their scholars have ruled upon.”[54]

So you are not only to look at the example of the scholars, but in such matters as these, you must be sure. Do not let yourselves be caught unaware. Beware and be careful.

Laymen are the bulk of the Ummah and it is you who are the bedrock. Be careful what well you drink from when looking for role models. Dear common believer, the Messenger of Allah, peace and blessings be upon him, loved you enough to warn you. He said,

“Most of the hypocrites of my Ummah are its’ scholars.”[55]

And even if we were to say this is the minor and not major form of nifaq, we still must take heed and warning. Look to the scholars and see those who are Orthodox from those who are not.

Examine not just pedigree but principle. How consistent have they been in encouraging you and fighting for your needs? You deserve to be taught, warned, admonished, advised, loved and they and their students are responsible. And we ask Allah that he protect all the rightly guided scholars of fiqh, creed, ihsan, tafsir, tajwid and all sciences of this lofty religion and protect us from those who are a harm and danger. And with Allah is every success.


brother in Islam,

Al-Hajj Abu Ja`far al-Hanbali

[1] Surat ul-Ma’idah (5), ayah 3

[2] Surah Ali `Imran (3), ayah 85

[3] Surat ul-Kafirun (109), ayat 1-6

[4] Surat ut-Tawbah (9), ayah 14

[5] Surat ul-Anfal (8), ayah 60

[6] Surat ul-Furqan (25), ayah 44

[7] I could say further about a Muslim brother that I knew by the name of Ghalib who had nine wives and stated, “The evidence for this is what Allah said in His Book,” And marry two, three or four. Surat un-Nisa’ (4), ayah 3.

He went on, “So two and three is five, while five and four is nine. And we know it’s the sunnah as the Prophet, peace and blessings be upon him, had nine wives when he died. So the number is unlimited.” The result of my conversation with him was the same. The evidence was clear cut and he did not ‘blind follow anyone.’

[8] 33-110 AH (AD 653-728)

[9] d. 100 AH (AD 718)

[10] d. 110 AH (AD 728)

[11] d. 124 AH (AD 742)

[12] 97-161 AH (AD 716-778)

[13] 164-241 AH (AD 780-855)

[14] 107-198 AH (AD 725-813)

[15] Surat un-Nur (24), ayah 39

[16] Surah Ali `Imran (3), ayah 106-107.

[17] Tafsir ul-Qur’an il-`Azim, vol.1, pp. 517-519

[18] Collected by Imams Ahmad ibn Hanbal in his Musnad, vol.4, pp. 101-102; Abu Dawud in his Sunan, Book of the Sunnah, under the chapter Commentary on the Sunnah and classed by him as authentic.

[19] Surat ul-Hashr (59), ayat 8-9

[20] Surat ul-Hashr (59), ayah 10

[21] 1307-1384 AH (AD 1889-1965).

[22] 1250-1326 AH (AD 1835-1908).

[23] Invitation to Ahmadiyyat, pp. 57-58.

[24] Surah Ali `Imran (3), ayah 45

[25] Surah Ali `Imran (3), ayah 55

[26] Surat un-Nisa’(4), ayah 158

[27] Surat uz-Zukhruf (43), ayah 61

[28] 80-150 AH (AD 700-767)

[29] Al-Fiqh ul-Akbar, p. 8 (Ar.)

[30] 239-329 AH (AD 853-935)

[31] Bayan us-Sunnah, creedal point #100 (Ar.)

[32] Collected by Imam Muslim in his Al-Jami` us-Sahih, Book of Faith, under the chapter of Explanation of the Descent of `Isa son of Maryam as judge with the Shari`ah of Our Prophet Muhammad, peace and blessings of Allah be upon him, and classed by him as authentic.

[33] Surat ul-Ahzab (33), ayah 40

[34] 1347-1422 AH (AD 1928-2001). He is Muhammad ibn Mahdi al-Husaini ash-Shirazi, a scholar originally hailing from Iraq and considered one of the highest ranking jurists of the Twelver Shi`ah in this age.

[35] Islamic Beliefs for all, pp. 66-67.

[36] 648-725 AH (AD 1250-1325). He is Jamal ud-Din al-Hasan ibn Yusuf ibn `Ali ibn Mutahhar al-Hilli, one of the most outstanding Shi`ah theologians, known for his knowledge of philosophy and authoritative teaching. He was influential in both forced and willing conversions to the Shi`ah cult upon his entering Iran and preaching his doctrine to the rulers of the time.

[37] Islamic Creeds: A Selection, pp. 98 & 100 under the chapter, God’s Negative Attributes.

[38] Surat ul-Qiyamah (75), ayat 22-23

[39] Tabaqat ul-Hanabilah, vol.2, pp.156-157

[40] Bayan us-Sunnah, creedal point #35 (Ar.)

[41] 260-324 AH (AD 874-936)

[42] Al-Ibanah `An Usul id-Diyanah, pp. 25-41

[43] 1329-1420 AH (AD 1910-1999)

[44] Al-`Aqidat ut-Tahaawiyyah Bi-Ta`liq, pp. 12-13 (Ar.); The Muslim Creed (al-Aqeeda al-Tahawiya) Eng., pp. 12-13

[45] Surat ush-Shura (42), ayah 11.

[46] Sharh ul-Fiqh il-Akbar, pp. 323-324

[47] Lum`at ul-I`tiqad, pp. 5-6

[48] Tabaqat ul-Hanabilah, vol.1, pp. 31-32

[49] Matn Bayan us-Sunnah, #34

[50] Matn Bayan us-Sunnah, #38

[51] Al-Ibanah `An Usul id-Diyanah, pp. 6-7

[52] Collected by Imams Ahmad ibn Hanbal in his Musnad, vol.4, pp. 101-102; Abu Dawud in his Sunan, Book of the Sunnah, under the chapter Commentary on the Sunnah and classed by him as authentic.

[53] Surat ul-An`am (6), ayah 159.

[54] Collected by Imam ad-Darimi in his Musnad, hadith #632-633 and classified as authentic.

[55] Collected by Imam as-Suyuti in his Al-Jami` us-Sahih waz-Ziyadah, hadith #1203 and classified by him as authentic.


muhammad heaven shown bbc
Figure 1A: People are searching for the real Muhammad, especially among Muslims.


Jumādā al-Awwal/Jumādā al-Ākhirah 1427

This year has been one of increasing tension in the English speaking countries for Muslims. Attacks on Islam have been brought about by numerous factors. Some of these attacks were due to the vindictive nature of researchers, Orientalists, newspaper writers and the like.

But still other aggressive malcontents had previously given Muslims a fair shake. But upon viewing our behaviour and unwillingness to explain or defend our faith in the face of opposition, these neutral observers have come off the fence and joined the revilers of Islam.

Those claiming or hand picked to ‘represent Islam’ have done little to remedy the problem, but rather have turned up the volume on the ‘Islam means peace’ propaganda machine. [i] The tune, although catchy and easy to hum by schoolchild and adult alike, has fallen out of the top twenty greatest hits for the unbelievers in the United States and the United Kingdom.

They have seen very little of the peace that Islam is supposed to offer. Sceptics tend to see that some Muslims, while espousing peace, are at times speaking with two tongues. [ii] This anomaly does us no end of harm in attempting to present a saving faith to a lost world.

The present battle in our midst revolves around the person of the Prophet Muhammad, peace and blessings be upon him. Since his first being prophesied up until the day he died and after, he has been a constant source of study, along with the revelation that he received. [iii]

The struggle in presenting him to the world continues along with the realisation that most of the world has been given a circus mirror perception of him. At times, polemicists against Islam have made attacks so fanciful it is astonishing that someone could take them as ‘gospel truth.’ [iv]

Although the attacks levelled against the character, essence and person of the Prophet Muhammad, peace and blessings be upon him, are a myriad, it is possible to distil them to as little as three in number which, depending on the century, vie with one another for prominence in the mind of scoffers towards Islam.

The first of these is that the Prophet, peace and blessings be upon him, was a renegade priest of the Arian[v] heresy that built Islam on this peculiar belief. [vi] The first recorded documentation for this allegation can be traced to a figure known as St. John of Damascus, [vii] who perceived the link between the heresy of Islam and Christianity as resting in the rise of Arianism.

The link came, John of Damascus posited, by his coming into contact with Arianism in Arabia and/or perhaps in a more limited form from Bahīrah the monk. After this encounter, he then began to take these doctrines, shaping and Arabising them into something palatable to the Arabs. The outcome of this was Islam. [viii]

But the problems for John of Damascus and those who support this are many in number when attempting to find evidence.

We find no definite evidence of the Prophet Muhammad, peace and blessings be upon him, having access to Arian literature before, during or after revelation.

Attempting to use Bahīrah the monk as an evidence would further complicate matters for the hypothesis as we neither have material sources proving Bahīrah’s Arian pretensions nor the site where he lived being known for or familiar with such doctrines. And further to this, Bahīrah had abandoned his Christian faith and admitted its’ falsehood and was pleased to find the Prophet Muhammad, peace and blessings be upon him, when he was a young boy with his uncle on a business trip to Syria.

This hardly sounds like the description of an Arian apologist, who would also hold strong Christian views, although major doctrinal variances would abound. Then there is the problem of finding Arian beliefs in either the Prophet Muhammad, peace and blessings be upon him, or Bahīrah the monk. Arian beliefs would include things such as the Lord and Christ being of like substance, the Holy Spirit being a force, Christ being eternal and the creator of all things although created in time.

Examination of the Qur’ān, the Sunnah and the texts of the first three generations will turn up no such beliefs. Orthodox Muslims have also never believed that the soul is extinguished at death, as Arius and his followers then and now espouse.  Those who amend their statement and call the Prophet Muhammad, peace and blessings be upon him, a Catholic cardinal or renegade also trouble themselves more than anyone else.

Again the issue of material sources for these assertions enters the conversation. Then there are foundational things necessarily unique to Catholicism that would have to be found in Islam in order for the hypothesis to transform into a fact.

Catholic doctrines such as purgatory, salvation by with the sacraments of the Church, veneration of images, the Pope as logical successor the Christ and expositor of doctrine and second part of the trinity on Earth while the son is in heaven, the Lord having a triune essence while being one in description and other doctrines are not found in the Qur’ān, Sunnah or first three generations.

In the faith of Allah, salvation by faith alone-which is from the Mercy of Allah and not deeds-is why and how one enters the Paradise. The Lord is Unique and One, displaying or depicting animal or human life is blameworthy, Allah neither resembles the creation nor vice versa, there is no purgatory and no one scholar or layman is the final authority on revelation or its’ application.

Those attempting to present the Prophet Muhammad, peace and blessings be upon him, in this light damage themselves more than anyone else with the scant resources and material sources at their disposal to prove such outstanding claims.

The second theory is more direct without any pleasantries or even an attempt at being conciliatory. This theory is mainly that Satan led him astray and that the Prophet, peace and blessings be upon him, did not know who the True God was from the false one.

But this brings more questions than it solves as there are numerous references in the Qur’ān to resisting Satan and the Word of Allah never being influenced by Satan. [ix]

That being said, it is also known that Satan and his allies call people to idolatry and pushes them to commit it,[x] yet we find a constant campaign against idolatry and the insistence on One True Lord and Salvation by faith alone, the building blocks of faith and the primordial covenant from the beginning of time.

Still another problem with saying that Satan is the source of revelation is that the Prophet Muhammad, peace and blessings be upon him, from all available data, never took part in any idolatry or evil in which one would hand themselves over to Satan, be it in worship, belief or deed.

There is just no source material for this at all. If such a thing did not exist, there is no way to accuse him of succumbing when he remained like this his entire life. He was known among his people for not taking part in evil things in society, be it religion or other things.

Still others assert that he was neither a priest, cardinal, sincerely deceived nor  a false prophet led by the devil, but simply a profligate man searching for political gains and power among his people. According to those looking at him, he wallowed in the sins and excesses of his time, devising solutions that would only insinuate him into political power and put him as head of state over his people.

This could only be done if he pursued power relentlessly. Keeping this belief in mind, there are startling realities that emerge with regards to holding such an assumption. If the Prophet Muhammad, peace and blessings be upon him, was seeking political power, he took the long and arduous rather than the short way to do it.

He and some 500 other Muslims in Makkah for 13 years were tortured, beaten in the streets like public spectacles, crucified, raped, left for dead, burned under the heat of the sun, starved until they ate the leather from their own shoes, shunned by their families, stripped of all assets and their accounts frozen.

The solution to these maladies could have been realised when the senators of the Quraish came to him and stated that they would give him kingship, women and wealth if he desired it, but to just desist from this mission.  His reply was less than unifying, “If you put the sun in my right hand and the moon in my left hand so I would stop my mission, I wouldn’t stop unless I was victorious or killed in the process.” [xi]

Why do something like this when the offer was on hand? So he continued going through several more years of torture until he had to flee the city with the 500 or more Muslims. He was even offered a treaty in which both the Muslims and idol worshippers could worship their gods freely, one year being delegated to each religious group.

At the end, if either group was convinced of the other’s religious claims, they could always convert to their religion of choice. But again, rather than take such a worldly and profane course of action, he chose to repeat what had been given as revelation,

Unbelievers! I do not worship what you worship and you will not worship what I worship. I will not worship what you are worshipping nor will you worship what I am worship. You have your religion and I have mine. [xii]

Had he been seeking the pleasures of this life in the 13 years of austerity he was subjected to in Makkah, now would have been the time to come to the table for negotiations. But rather than do that, he refused on principled grounds that he was preaching an infallible faith.

This again leaves cracks in the argument for his being worldly and addicted to this life. Even arguments for his being mentally unstable, a child molester and the like are weakened due to lack of material evidence and also the blemishless record he had held in front of his own people and all others that came in contact to visit him.

In forty years of living amongst his people, had something been unfavourable or capable of lowering his status or challenging his claims to prophethood, it would have seen the light of day.

But the fact is that no such thing has happened. Much of the modern arguments surrounding the Prophet Muhammad, peace and blessings be upon him, gush forward from a long ago depleted spring that first existed at his coming.

But what is disturbing is not that idol worshippers and unbelievers have and are continually attacking him. This is to be expected, as exercising of their job description as unbelievers includes things such as these in reality.

But what is worrying is that Muslims who are supposed to be in the field of apologetics have faltered when faced with these glaring accusations. Leaders in the English speaking countries by and large side step them, attempt to get those who publish such material banned or legally stopped from publishing.

Some picket offices that publish or release these attacks, some Muslims have even resulted to pie throwing and smear campaigns, the cyberspace realm being full with junk mail petitions and sign up fees for different committees and think tanks.

Then there are those who just cut to the chase and kill people, in broad daylight while out shopping with their family or in the park. In this way, other people will learn that, “Islam means peace,” but only those saying it is peace possess it.

All of these people listed above have done everything but respond to the reality of what is being stated about the Prophet Muhammad, peace and blessings be upon him. In between burning things and killing people not involved or who could easily be refuted, the skill and know how to defeat falsehood is no longer extent, but in the absence of this skill, blind violence is used.

This is when their normal two ways of apologetics fail. Once someone has received ‘the truth,’ then they still don’t subscribe, the only option left is to use your hands or trigger finger to speak.

Let us examine the methods of apologetics used by the bankrupt organisations in the United States, United Kingdom and so on, so perhaps we can understand why in the face of scrutiny some Muslims are resorting to violence.

A method that is currently taking shape in circles of debate is to mythologise the Prophet Muhammad, peace and blessings be upon him. In an attempt to preserve his status and the rank he holds in the hearts of Muslims, he has been taken and divorced from the reality of prophecy and his mission, but in a way that seemingly complements him.

He is the ‘Beloved of Allah,’ the ‘Chosen One,’ a ‘Light’ and other titles. While these titles are indeed true and he has been given them, these descriptions are being used with a purpose in mind.

People are interested in the Prophet Muhammad, peace and blessings be upon him, of mythology, in which we live our lives as best we can according to our own means and motives.

Whether in the office, acting as a mortgage consultant at a realty agency or as a fighter pilot in the military dropping bombs on the homes of non-combatants, each one of these ‘lovers of the Prophet’ loves the Prophet, peace and blessings be upon him, in a special way.

They do not overburden themselves with things of the outward such as prayer, pilgrimage, fasting, salvation and other subjects. [xiii]

Rather, they are concerned with the essence of things, the personage of the one that is ‘the Beloved.’ Thus at the time when the month of Rabi` al-Awwal comes, the pageantry of the event is in evidence on the day the Prophet Muhammad, peace and blessings be upon him, was born.

Families will arrive at the masjid early in the morning or the afternoon, sitting in while fattening foods of all shapes, colours and sizes are prepared so that the congregants might engorge themselves.

Lecture after lecture goes ahead, sometimes singing, chanting and swaying to commemorate the day. For that day, the people seem awestruck. Some sing or dedicate poetic tributes to the Beloved and sing his praises, as their time for fifteen minutes of fame and to shine in the spotlight has come.

Scholars, dignitaries and other elders come from across the country to be greeted like popes and vicars for this once in a year extravaganza. Upon arrival, these dignitaries scream, roar like camels, sing poetry and quatrains of various lengths, all to put ‘love of the Prophet in the hearts of the people.’

Upon completion of the day’s festivities, the food is either kept in the masjid kitchen to rot or sent home with some congregants to rot in their refrigerators. And where do the participants return to?

Home, to the house where upon entrance they are greeted with the ornately designed Qur’ān wrapped in white linen, [xiv] sitting high on the shelf away from the people. It beckons to ears that will not listen.

The house remains conspicuously silent from prayer, the rattling of noise and cheer being for various entertainments but the graveyard referred to as home stays dank, the souls of those creatures rotting, awaiting the same process to overtake the body.

Each day while they roll in their metal coffins on the way to work, they remain woefully and tragically ignorant of the reality of the Prophet, peace and blessings be upon him; the commands, the prohibitions, the prophecies, the warnings, the advice that he brought lost in the mists of mythology.

The exalted status of his remains unrealised while children are sexual abused in Qur’ān classes, wives beaten at home, daughters sexually abused by their fathers, uncles and or family friends and other horrors so severe as to shed doubt on the Islam of those involved. [xv]

With all of these events taking place in front of the Qur’ān, one wonders how the life changing message can pierce the heart when the light has been covered, the truth muted and the sweetness of faith having nothing remaining but a bitter swig, to be taken every so often when the Qur’ān is taken out of exile, chanted with longing and then replaced to its’ cell, incarcerated until the next event where its’ jailer summons it.

It is many of these that have succumbed to the cults, in which using violence to defend truth in any circumstance, is the most feasible way to show one loves Islam. But in reality, they are just as filled with doubt and guilt as they were before joining the cult.

But the cult attempts to offer uniformity, certainty, discipline and clear guidelines, something that the mythologisers of the Messenger of Allah, peace and blessings be upon him, fail to do. [xvi]

Just as those who mythologise the Prophet Muhammad, peace and blessings be upon him, into becoming the Logos, [xvii]so others as a reaction to the behaviour displayed, swing the pendulum in the other direction. This leads to the crass lowering of the Prophet, peace and blessings be upon him, from the greatest man who ever lived, to ‘just another prophet, like all the rest.’

In the estimation of those involved, the Prophet Muhammad, peace and blessings be upon him, becomes the quirky post man, delivering the Qur’ān to humanity’s mail box as if a delightful little sprit and quietly striding into the sunset to await death.

After all, the Qur’ān has been revealed. The Sunnah is with us. We don’t need him, do we? One can repeatedly hear them mouth in dialogue with unbelievers, almost as if under hypnosis, “You see, all the prophets came, from the first to the last. Muhammad is just the last, that’s it. He’s the last prophet, just the same as all of them. ”

When pressed by Christian missionaries, the Muslim apologist of this ilk will often concede that the Prophet Muhammad, peace and blessings be upon him, ‘made mistakes,’ ‘fell short’ and even ‘committed sins,’ as after all he was a human being and so are the rest of us. We all make mistakes. [xviii]

They are aware of all of what the Prophet Muhammad, peace and blessings be upon him, forbid, abstained from, but they know nothing of what he gave back, contributed or restored to the souls of men that for ages had been lost in the clutches of idolatry. What did this man physically look like? What was the salvation that he brought? How were hearts edified with his message? How was the divine order restored and what place did he hold in prophecy?

Questions such as these and more remain unanswered along with the questions of how to reconcile sin to a Just God, how the relationship between man and Creator is repaired, how one can be sure they are saved and numerous other matters that are neglected.

This is the Muhammad of those who preach the lawgiver prophet. This Muhammad being preached is cold, calculated, a law spewing machine, but with no substance, no context, no hope for humanity. It’s all fear, loathing, removing a limb or taking a life.

And it is with great consternation that these people see unbelievers turn away from the faith after they have offered them a truck load of laws, political views on the Middle East and uncertainty regarding salvation, restoration of a relationship with their Creator, an opportunity to feel loved by the one who made them.

Those in this dilemma are able to hold the seething militancy required for this type of apologetic for only some time. But then, they may revert to previous manners and some may be lost to false religions. Some may die violently, out of desperation. [xix]

What other option would there be for a people who are believing in a prophet in which they suppress, explain away or remove his miracles for fear of committing idolatry by venerating a human being in any way, shape or form but to withdraw from their faith, confused and bewildered?

Not long after, if still in the faith, these apologists begin to see the Prophet Muhammad as just Muhammad. He becomes no different than your uncle, cousin, green grocer or local bartender. This is an utter failure and shame.

The fact of the matter is the two methods of religious apologetics in these countries are bankrupt and without direction or a way to go forward because their apologetics were faulty from the start.

When the method of defense wasn’t sufficient, desperation becomes the only key to ‘winning.’ Both groups even slip in their presentation of the Prophet Muhammad, peace and blessings be upon him, hiding that shining light from the people by ignoring him. [xx]

But to present the light, we need to know what it is for ourselves. Out of the two groups of callers to Islam, if they were asked to give a physical description of the Prophet Muhammad, peace and blessings be upon him, then the core of his message, how would they perform?

Would they flunk on their Last Prophet 101 exam? Could they even answer the questions? This is something that needs to be foremost in our mind. When we proceed to this lost world, we need to be clear on what and who we are presenting. Who was the recipient of this revelation?

He was the Messenger of Allah,[xxi] the Prophet,[xxii] the enfolded one,[xxiii] the one wrapped up,[xxiv] the slave[xxv] and more than eighty other names. He was that very one. He was promised before the ages. He said about himself, “I am the first prophet created and the last one sent.” [xxvi]

He is more than just, ‘another prophet in the beginning of the line,’ he is the line, the beginning and the end. He is not like other prophets. He does not imitate other prophets. They are like him. They are imitating him. He is the prism while they are the rays of light coming through it. [xxvii]

This man we are referring to is not just, ‘Muhammad,’ he is ‘the Prophet Muhammad.’ His stature is such that in the revelation, Allah does not call or summon him by his full name. Compare this with the prophets Ādam, Nūh, Ibrāhīm, Lūt, Mūsā, Īsā and others whom Allah called by their first names when summoning them to his presence.

In fact, Allah has told believers not to do this and to always affix his prophetic title before his name. He, Allah, says of this,

Do not summon or call the Messenger as you would call one another. [xxviii]

Other prophets, we have been told by Allah that after their name we are to say, ‘peace be upon him.’ But after the name of the last prophet, the primordial one, we are told something else,

Indeed Allah and His Angels send peace and blessings upon the Prophet. You who believe! Send peace and blessings upon him! [xxix]

It is due to this verse that after his name, we affix the phrase, ‘peace and blessings be upon him,’ and not, ‘peace be upon him,’ as with other prophets.

We must return to the historical Prophet, the one of history, promised to humanity. He is the one that illuminates the hearts, the explainer of revelation, the bringer of truth, the caller, the lamp, the illuminated, the Prophet, the Messenger, the Chosen One.

All of these and more are his titles that fit him. He is the Seal of the Prophets, the final brick in the structure, the ender of the chain, the primordial one. It is long over due that we present him to the world as he was and is, both illumination and man. He is not the logos, but neither is he the post man. He is both light and man, illumination and awesome human being.

He is everything a believer seeks to be when striving and seeking to obey Allah. He is the best adviser and role model when considering a business venture or important matter.

The best way to know more of him is to read the revelation given to him, examine his life as told by those who knew him and to look at how he actualised the Qur’ān, namely in his Sunnah, his conduct. Let us give him his due and believe in him, his status, his rank, but also obey him in what he left behind. Will we heed the words he brought as revelation?

Whatever the Messenger gives you, then take it. And whatever he forbids you from, abstain. [xxx]

May Allah make us of those that obey this command, in deed and action, rightly moving forward and presenting the Word of Allah along with the recipient of that truth.


Al-Hajj Abū Ja`far al-Hanbalī

[i] Such chanting and sloganeering has done little good to answer some of the more piecing questions that unbelievers have asked with regards to faith. These questions as of yet remain unanswered and are still met with reflected questions or hyperbole designed to shift the topic of the conversation to the foreign policy of English speaking countries rather than answering some valid concerns that are held by people in the US and the UK.

This is no more obvious than on live interviews in which ‘moderate-Muslim spokesman’ are put on the spot.

The writer remembers an interview in which it was asked to the spokesman why some Muslims, scholar and layman alike, have called for armed revolt against the Americans in Iraq while during Saddam’s reign (in which we are still finding mass graves that have yet to be equalled by the American forces in over all ferocity) such calls were by and large silent. The question was further asked why Muslims have yet to have satisfactorily dealt with violent forces amongst their own ranks.

Rather than answer the question directly, the queried began going into long winded response on the evil of the war, the atrocities of the Americans, foreign policy being a direct contributor to terrorism and any and everything else that was not germane to the question.

These little vignettes consistently lead some unbelievers to hold the position that Muslims (or at least those claiming to speak on their behalf) have something to hide regarding these seeming contradictions or perhaps have no answers.

[ii] One of these ambassadors was caught red handed by famous Jewish polemicist Melanie Philips. She presented him with speeches he had made in Arabic, calling Jews donkeys, swine, sons of pigs and other racist terms (none of which had any basis in revelation) while drawing attention to the fact that in English he seemed very conciliatory.

The ambassador, caught in his contradiction, resorted to the only refuge he had, that the one in question was ‘Islamaphobic’ and that this was part of the conspiracy to denigrate Islam. This is just one example of many where supposedly ‘level headed voices’ have had lectures brought to light showing them as anything but what they espouse to be on the world stage.

They would have us believe that lying squarely in the face of unbelievers in this manner is ‘hikmah (wisdom),’ but it is clear deception. Although unsaved, those who do not believe are not without intelligence. And they will come to judge us by what fruits we reveal to them.

[iii] In fact, one may read an excerpt in the Encyclopaedia Americana, p. 494, under the letter ‘K’ about the revelation that he received,

‘There is probably no other book in history, including the Bible, that has been so much studied and commented upon’

This studying over the revelation has of course triggered study of its’ recipient. Figures such as St. John of Damascus, RVC Bodley, W.J. Thackston, Alfred Guillaume, Sir William Muir, Joseph Schact, Bishop Kenneth Craig, Rev Coplestone, John Hagee, Dr. Walter Martin and scores of others have been compelled to mention something about this most important of historical figures in their writings or speeches passed down to us for posterity.

Although much of it might have been negative, the fact that they felt duty bound to make reference to this greatest of human beings shows a concern and interest in him as a subject.

[iv] One could refer to Pensées by Blaise Pascal (1623-1662 AD) or a collection of the speeches of Martin Luther (1483-1546 AD), known as What Luther Says. The ignorance of Islam displayed within the books of the two authors aforementioned is palpably absurd, considering these two historical figures are touted to be the most reformative and egalitarian voices of Christian Western thinking.

This woeful ignorance is especially shameful in the case of Martin Luther, who was exposed to Muslims for extended periods of time when he left Germany on evangelism missions to other countries, including Spain, where he was given an audience by then Holy Roman Emperor and Catholic Monarch, Charles V.

At that time, numerous theological inquests between Muslims and Christians were still taking place in the Iberian Peninsula as well as in Western Europe, so one wonders how being men of such stature-especially Luther-they could show themselves to be so obtuse regarding essentials of Islamic faith.

[v] 256-336 AD. Born in Libya of Berber parents, he was a leading Christian theologian who held the position that the son was not eternally God, subject to the will of the father and not of the same substance.

In addition, he posited that the Holy Spirit was the interface of revelation between God, the Son and man. Thus it was not strictly a person, but more accurately described-according to Arius-as the power of the Lord. The argument, although well put by Arius, was branded heresy by Athanasius and was later ratified as such at the Council of Nicea in 325 AD.

The Council, which was supposed to have a solidifying effect on the Christian doctrine and to isolate Arius, only achieved these objectives in part.

Although now marked as a dangerous heretic, the persuasive force of his arguments and the seeming inability of opposing Christian theologians to satisfactorily rout him in debate, his status was increased to that of a celebrity and Arianism did indeed spread to reach such people as the Visigoths, Ostrogoths as well as others, even after his death which Athanasians declared a miracle while supporters of Arius asserted foul play at hand.

The doctrine continues to be held, albeit in a limited form by Jehovah’s Witnesses, the NOI as well as the Christadelphians.

[vi] Those who are Greek, Syrian or Russian Orthodox and Coptic members have in recent centuries amended their charge to the Prophet, peace and blessings be upon him, being a renegade Catholic priest or cardinal. To the writers knowledge, this position is still hold by most Greek Orthodox theologians, including the head of the Greek Orthodox in England and their representatives, who the author has met and had the opportunity to try to preach the faith. Much of their insistence on his being a renegade Catholic has to do with the deep animosity and wide gulf that permeates till this day the relationship between Catholics and the Orthodox and Coptic Churches.

[vii] 676-749 AD. Considered by Christians of all orientations to be a defender of the faith, John of Damascus or in Latin Johannes Damascenus Chrysorrhoas, John of Damascus, the Golden Speaker, was born in Damascus a generation after the Muslims under Ummayad rule had secured Syria under their authority.

His father was a Christian scholar and tax collector under the governance of the ruler of Syria and educated his son with the best Christian education possible after the Melkite rite of Christianity. John of Damascus was known for his piety and his unflinching defense of his religion, even debating with Muslim theologians, many of the remnants of these dialogues being written down in his works.

He died in his monastery a few miles from the city of Jerusalem, where he had made his home in his final years. Most of his works are now extent in the English language for those who desire to read how Christians in the early ages dealt with encounters with Muslim laity and their elite.

[viii] A vocal few of the Muslim preachers in the United States and United Kingdom have not helped in the last two decades by their claiming that Arius was a ‘pre-Muhammad Muslim’ and that this was the reason for the Christian persecution of Arianism. Nothing could be further from the truth.

The writer has repeatedly attempted to warn these ‘reformers’ and ‘renewers’ of Islam to verify such claims before charging into the battlefield with Satan and his army but by and large these suggestions have fallen upon deaf ears. Upon crowning Arius and his ideas as proto-Islamic, Christian accusations of heresy and Islam being a slavish copy work of Christianity and Judaism were more easily founded, as Muslims did their work for them.

The oversight of these Orthodox Muslims (in their well meaning zeal) not doing sufficient research into the issue at hand caused them to be lumped in with groups such as the Mormons (LDS Church), Jehovah’s Witnesses, NOI and the Christadelphians as just another poor Xerox copy of Christianity.

Those claiming Arius and his teachings to be compatible with Islam have also themselves fallen into theological problems, or at least shown their ignorance of the faith of Islam, Arius, his ideas or all three.

Arius claiming that there was one god is not sufficient proof to crown him a Muslim and to pray for him as some Muslims have, for the Egyptians who worshipped Aton also believed him to be ONE. The Hindus who worship Brahma believe him to be ONE.

The Sikhs believe their deity to be ONE. The mere statement that one believes their god is one does not then infer that it is the One True Lord over all. If one is worshipping ONE god, what if it is the wrong ONE and you are lost and without a relationship with the true ONE who spoke at Mt. Sinai and down through the ages to 124,000 prophets? The consequence is clear.

And what is more, the fact of Allah being ONE was not all Arius said. He also stated that he believed that although Jesus Christ was created at one point in time, he was and is still the creator of all the worlds before time and before being begotten.

Arius also maintained that there was no trinity, but actually a monarch. At the top of the monarchy was God the Father, below him was the Son and then the active mover of revelation was the Holy Spirit. Thus although rejecting the trinity, he asserted monarchism in faith, in addition to affirming that although God the Father and the Son were not of the same substance, they were of like substance.

A careful read of these and other statements will prove that from the standpoint of a Muslim, Arius and his counterparts are just as idolatrous as other Christians, although more intellectually defended and explained. And it is due to our ignorance of these and other works that we have been led to believe by some Muslim apologists that Christadelphians and Jehovah’s Witnesses are closer to faith when they are just as much in the wilderness of idolatry as the rest of their companions in the world. Fortunately, Arius’s works and research on them have been translated into many languages and can be accessed by any student to verify the claims made by the writer.

[ix] Please see sūrahs al-Isrā (17), āyah 88;al-Hajj (22), āyah 52; Takwīr (81), āyah 25

[x] cf. Sūrahs Al-An`ām (6), āyah 112; Saba (34), āyāt 40-41; Al-Jinn (72), āyāt 1-5; Maryam (19), āyāt 44-45; Al-Hajj (22), āyāt 3-4; Yā Sīn (36), āyāt 60-62; Ibrāhīm (14), āyah 22

[xi] Sirah Ibn Hishām, V. 1, pp. 260-266


[xii] Sūrat ul-Kāfirūn (109), āyāt 1-6

[xiii] ‘We may be non-practicing, but you can’t judge us,’ they rage at the common Muslim when he or she attempts to call them to righteousness and a relationship with Allah.

[xiv] Perhaps most disturbing is the striking similarity between the burial shroud that Muslims are buried in and the clean white linen many Muslims wrap the Qur’an in when placing it on the shelf. What does this say about how we feel about the Speech of Allah?

[xv] The things that the writer mentions are eye witness accounts that he has dealt with in the capacity of counselling or while preaching to Muslims who have become Christians and cite these as part of their impetus for leaving the faith. Statistics by independent and verifiable sources are available in libraries and other places for those who might consider a thorough research of the subject at hand.

[xvi] The writer has found that the vision that the mythologisers and their family have of the Prophet Muhammad, peace and blessings be upon him, is already severely out of proportion, to the point where he becomes the Logos. At times, segments of their ranks become offended when someone refers to the Messenger of Allah, peace and blessings be upon him, as a human being.

This has been witnessed by the writer and other eye witnesses along with the fact that when someone seems to offer some sort of substance to what is being given, children of these individuals jump at the chance. And it is with this that some of the most cold blooded killers from our ranks, from the Dar ul-Islam movement all the way to the July 7, 2005 bombers have had some that came from this background.

They searched for some truth outside of the King Arthur legends surrounding the greatest man who ever lived and stepped forward into falsehood. Rather than foreign policy faux pas, it has been the Muslim domestic family policy that has produced some of the worst theological sociopaths the world has seen in this decade.

[xvii] The Logos in Christian theology refers to the doctrine that the pre-incarnate Christ before being on Earth was the Word of God literally, “god from god, light from light, true god from true god,” as the Creeds of Christendom run. It is he whom the Christians ask for forgiveness of sins, rain, food, salvation and the like.

The reason why the author mentions this is that some Muslims come dangerously close to this when mythologising the Prophet Muhammad, peace and blessings be upon him. The language and imagery begin to sound similar to a point where when one reads the Athanasian Creed and listens to such speech, care has to be taken to differentiate.

The writer is in no way saying that those involved are no longer believers and unbelievers, but rather that what they have done is blameworthy and does nothing for the rank of the Last Prophet.

[xviii] It may be they did not realise, but they walked right into the plan of the People of the Book, which is to impute sin to prophets. The Christians especially would readily agree with such sentiment as they believe that Jesus is God and not a prophet, thus all fall short of the glory of god. ‘So if Muhammad made mistakes,’ they query, ‘how can you depend on him when you’re in just as much error?’

[xix] It may be of note that Wafa Idris, a female suicide bomber, was described by her brother on the BBC in an interview after the events as ‘not being very religious, never being known to be religious.

She did her job and came home.’ He went on to describe that she never showed any signs of religiosity, not even prayer, even up until her death. She was often depressed and spent time in isolation. It is cases like these where we want to take people who dread and fear Allah and also give them hope in Him as well.

[xx] This is particular disturbing as his name is actually in the Testimony of Faith, the statement being, “There is no god but Allah and Muhammad is the Messenger of Allah.” In many instances one can witness people talking to people about Allah and His Magnitude and greatness, as well as the prophets, peace be upon them, how they have come in a chain one after the other down through the ages.

They usually end their presentation with, “So you see, Muhammad is no different than them, he is just the last one, that’s all.” It is this jaded and terribly untrue statement that leads many astray. If he was the same or of equal value as the rest of the prophets, there would be no point in him being created first, sent last and his being given gifts that other prophets never possessed.

Primarily, this type of speech is connected with an attitude of desiring to avoid revealing the rank of the Prophet Muhammad, peace and blessings be upon him, to the people.

Some are afraid of the questions it will bring while others may not be sure who it is they are presenting in explaining the faith. Should it not be strange to any bystander that they preach belief in a Book and a Lord that was preached by a certain man and then say little or nothing of that man?

All of this rests on the singular and pivotal influence of one man, yet we so capriciously hide him and conceal his identify. Why? Are we ashamed of him by hiding him in the mists of mythology? Could it be that those claiming the most zeal and love for him really don’t know him at all, but just about him?

[xxi] Sūrat ul-A`raf (7), āyāt 157-158

[xxii] Sūrat ul-Ahzab (33), āyah 59

[xxiii] Sūrat ul-Muzzammil (73), āyah 1

[xxiv] Sūrat ul-Muddath-thir (74), āyah 1

[xxv] Sūrat un-Najm (53), āyah 10

[xxvi] Collected by Imam at-Tirmidhi in his Sunan and classified as sahih. This statement was actually made in conjunction with Sūrahs Ali Imran (3), āyah 81, Sūrat ul-Ahzab (33), āyah 7 where two of the five prophets mentioned were in chronological order but he was referred to before them.

When asked why this was the case, he replied with the statement quoted previously. Although the last prophet, he was created first, prophesied and looked forward to from the beginning of the ages down until the very day that he appeared.

[xxvii] It is at this point that someone may start to believe that the writer, by stating the level of the Messengerof Allah, peace and blessings be upon him, is actually denigrating other prophets, due to the Words of Allah, “We make no distinction between any one of the messengers.” Sūrat ul-Baqarah (2), āyah 285.

However the writer is not denigrating any of the other prophets, but stating the fact that the Messenger of Allah, peace and blessings be upon him, is greater than the other prophets, the first of them and the last sent. As far as the āyah mentioned above and others like it, if read in context the reader will find that the text is in reference to acceptance of all the prophets and messengers, without denying one and then accepting others.

As far as preferring some over others, the Lord Himself stated that some are preferred or better than others when he said, Of the Messengers, some We preferred over others. Some of them Allah spoke to directly while some of them He raised in degrees. Sūrat ul-Baqarah (2), āyah 254. When reading the context of this passage, one can see that Allah has made some Messengers greater than others. We accept this without denying or denigrating the others.

[xxix] Sūrat ul-Ahzab (33), āyah 56

[xxx] Surat ul-Hashr (59), ayah 7.



Figure 1A: Critics of Islam have always been since the earliest times; it behooves us to study their methods and also understand out own week points to improve our presentation of the faith.

Safar 1427

It has been for the past one hundred years that Orthodox Muslims have been under continuous theological bombardment without a civilisation (thus the bombardment was not only military in nature. Years before any such military conquest was possible, there had to first be a weakness in the preaching and understanding of the Orthodox faith).

One of the harmful aspects in our failure to address a society that is at war with itself and in the clutches of darkness has been a heightened reactionary element.[1] Those who do care for Islam obviously want to defend it and the truth that is therein, but in lacking the tools, evidences and/or ability to defend it have resorted to violent means to defend Islam.

In defence of the faith in the face of intellectual opposition from external enemies,[2] those that have used violence as a means of apologetics have actually given Christian missionaries and academics ample fuel for their arguments and suppositions that Islam can only be defended by the sword when its’ foundations and sources are called into question.

These critics of Islam have also went further to say that there is no defence of Islam that is cogent as Islam stands on nothing but military conquests and past achievements that have been negligible at best.

When some Muslims in the United Kingdom, United States and France, estranged from the principles of salvation and a direct relationship with Allah, have weighed the evidence from these polemics along with the Islam that is on display in the spiritually dilapidated Islamic centres and masjids throughout these countries, there can be little wonder why a contingent of them would opt out of Islam either as a way of action or as a way of faith altogether.

The first category, who have left Islam in terms of action, can be spotted throughout the United States and the United Kingdom. They are the spiritual orphans long neglected. They attempt to learn Islam at their own pace, but not without great frustration and feelings of alienation from a wider community that is sometimes racially or culturally different to them. The second category have found other options to gain meaning in life.

This group of people are actually of two types. As a growing number of individuals from Muslim families delve into scientific fields, those who are indeterminate in their faith have sought science and the data obtained from inquiry as a way of answering fundamental questions about life and the nature of it.

They have been content to believe that life in many instances does not have a meaning that is connected to the worship of Allah, being in a relationship with Him or having salvation. But rather, the mechanics of life as viewed under the microscope or in the laboratories of their choice are a series of functions and attitudes.

Those functions end in death, which equally does not bear any full meaning for the confused member of a family that may have been culturally Muslim. Thus their attitudes are shaped by ‘empirical findings,’ whether this has to do with decisions they make in relationships, day-to-day activities or other matters.

Still others choose to search and upon finding nothing but a husk of Islam and dry rituals, turn to something that they find to be more substantial, which gives them a sense of belonging and truth.

It is for this reason that some Muslims, never tasting the word of truth or the joy that emanates from it, have chosen to try to find meaning in Christianity and other counterfeit forms of Islam. This has been the case with some 200,000 Muslims throughout the United Kingdom [3] as well as countless others in the Muslim world.

The writer was once met by three Jehovah’s Witnesses women in his home as they attempted to subject him to a Bible study. One of the women stood out, her Asian looks and shalwar kameez outfit with scarf being unmistakable. At first glance, this girl appeared as if she would be from Karachi, Islamabad or maybe some Muslim hamlet on the East Coast of the United States or in Yorkshire, England.

But her accent advertised her being raised in England. When asked why she had left Islam and become an ardent Jehovah’s Witness, her response was that she had never been taught anything or mentored by anyone in the community.

When someone came to her and showed her what she believed to be love, compassion and a sense of belonging, she took it. This was in addition to her actually having her questions answered, something that was seldom done from her days at ‘the mosque with the local moulvi.’

She also was able to learn about the tenets of her religion in a systematic and comfortable way. Some Muslims in that situation, as a knee jerk reaction, when in the absence of the tools of Orthodoxy, would have replied angrily with shouts of, ‘You kāfir! Filthy whore! You should be killed. Get out of my house now!’[4]

But the writer sought further clarification and began to take notes on her situation. Once the note taking was complete, the writer attempted to deliver the Orthodox faith. He would have like to have said that the woman changed her mind and returned to faith, but in many instances the dye is cast and those lost choose to stay as they are, lost.

But the case, rather than being surprising, was more sobering. She, as to her own admission, was one of a growing number of those coming from families that were culturally Muslim but spiritually dead. Unsaved and out of ideas, they reached out for anything and took hold of whatever seemed to be a life saving faith.

But let us understand clearly when the companion Jābir ibn `Abdullah, may Allah be pleased with him, came weeping one day. Other Muslims were shocked and asked him regarding his affair. He informed them thusly, “The Messenger of Allah, peace and blessings be upon him, said, ‘People will come into Islam in great crowds and leave it in great crowds.’[5]

Although this prophecy is referring mainly to the great apostasy that occurred after the death of the Prophet, peace and blessings be upon him, we can still understand the import of the statement, that being that the loss of believers to the Devil’s camp is something that should sadden us. In addition to this, we must also do as the earlier generations and take responsible action.

Internal problems

The explosion of the cults on our doorstep has also brought a new challenge to those attempting to follow the Orthodox faith. Aware of the US, UK and other countries and the fact that a sizable number of Muslims have not been exposed to the cults that were present in the Muslims lands, these organisations have sought to take advantage of this situation and bring in a new age of counterfeit revival, preaching a deeds based salvation and a universalist theology that has found attraction among Muslims who find themselves in a society that espouses universal values.

It can be evidenced that if one takes one cult, the Salafīyyah, as evidence of the rising phenomenon, the end result is alarming. This tiny organisation, only in the millions in contrast to the 1.5 billion Orthodox believers, prints more periodicals and journals in one month than all of the Orthodox organisations in a year. One may very well cite their petrol wealth and control of Saudi Arabia’s economy as a reason for this flourishing wealth.

But this over simplistic explanation is not all. If indeed this was to be the only reason for their success, what of the Shī`a? They are some 165 million, who have an oil giant as an ally in Iran. They are not growing at the same meteoric rate, although they have resources of the same calibre.

The fact is that the Salafī movement, as well as other cults to a lesser extent, take their mission seriously and act on it. This is something that Orthodox institutions have failed to do as of yet in the United States, United Kingdom and other countries with Muslim communities in the minority. But cults are able to now, more than ever, take advantage of the ignorance of some Orthodox Muslims with regard to faith.

Our lack of knowledge of our faith and the ‘why’ and ‘evidence’ or our understanding has made some of us a stationary target for the Devil and his agents of darkness. One example came recently when a believer explained to me that he had read all of Muhammad ibn `Abdul Wahhāb’s books and didn’t find anything objectionable to creed within them.

I had asked him if he had read the books in his native language, to which he replied in the affirmative. I then asked if he had read them all the way through, to which he again replied in the affirmative. I finally asked him if he had cross referenced all of the verses as well as checking the Orthodox understanding of these texts, to which he replied in the negative.

This is a standard problem, one which anyone attempting to preach the Orthodox faith will find. The question of terminology is always at fault. Cults will adapt the same terminology as the Orthodox but pour vastly differing meanings into the same words.

This then requires a definition of terms. Similar incidents have occurred when some unknowing Orthodox Muslims have delved into materials by the Ahmadīyyah, Shī`a or Submitter cults. They as well would claim that everything ‘seemed to be just fine.’

But the problems were there, although they had no idea how to look for them. When someone should read works by the cults and still find them palatable (or Orthodox for that matter), there are three possibilities,

a.      The person presenting the cult literature has no grounding in his subject.

b.     The person reading the cult literature or dialoguing with a cult has no grounding in the subject.

c.      Neither the cultist nor the unwitting Orthodox believer has any grounding in the subject at hand.

The confusion over terminology usually falls into one of these three issues. Thus the use of words such as Allah, Qur’ān, Salvation, Tawhīd and the like have classical meanings in one sense and another sense that cults may pour into them. This must be understood by anyone seeking to do cult outreach or anyone even desiring to know what they believe and why they believe it.

Someone not knowing the reason why they believe something in revelation is open to the mind bending mental traps of those who would seek to recruit them to an organisation claiming to represent pure faith.[6]

Universalist approach by supposedly Orthodox institutions

It cannot be ignored that the great bulk of institutions in the countries where Muslims reside as a minority, have also involved themselves in the ways of the world, courting earthly rulers and involving themselves in the impurity of religious relativism.

One can witness masjids, ‘Islamic’ centres, ‘Muslim’ prayers halls being used as recruiting grounds for political parties,[7] staging grounds for inter-faith dialogue[8] (which poisons the minds of our children) as well as banks for the collection of money for the organisation leader and his family. [9] In the shadow of all of this, the following things have taken root,

a.      Earthly governments have become involved in Islamic institutions and used them as mouthpieces to justify political activities either throughout the world or on a local level.

b.     The message of salvation has not been preached to the wider community. [10] It is for this reason that many of these institutions find rocks thrown through their windows and such hostility from wider indigenous communities, whose only exposure to Islam has been the length of the robes or the largeness of the hats of those dashing into these buildings.

There have been no open house contacts, wider programmes to bring about inclusion and preach the faith or even to explain their long term methodology.

c.      The buildings supposedly representing Islam have been left as nothing but fossils, representing little but cultural vestiges of a failed age long gone. They have been built without a community to fill them or families to frequent them. [11] This is actually backwards to the way of the Prophet Muhammad, peace and blessings be upon him, who didn’t build his first masjid with his bare hands until some 13 years later.

Prior to then, he had been engaged in teaching the adults and perfecting them (at Dar ul-Arqam, a mostly adult centred institution in Makkah). [12] For if adults are educated, the children will be educated, then the existence of a community becomes reality.

What has occurred instead in countries where Muslims are the minority is the opposite. Masjids, centres and even ramshackle schools have been built, without adult education being given priority.[13] A body has been constructed with no skeleton, the collapse then being imminent and sudden. Only Allah knows when exactly this collapse will come, but it is indeed imminent.

d.     The result of the above three has rendered Islam a persona non-grata amongst the society. It can then confidently be put forward that Orthodox Islam has yet to have been proclaimed in the English speaking countries, much less expressed.

This glaring reality has not been faced, as more and more, daily masjid attendance dwindles and Friday becomes the ‘Muslim Sabbath,’ hawkers telling congregants to plunk their change in the collection box that is collected before the Imām delivers the final lecture preceding the prayer. These actions and ceremonies now disturbingly resemble in some way the Eucharist of the Christian church in some aspects. [14]

e.      And the fifth result has been these organisations speaking with the tongue of apostasy. [15] Although composed of some Orthodox attendees and maybe funded with the money of Orthodox Muslims, these same institutions have flouted the noble intentions that many of them have been built for and have become lobby groups.

These tentacled, multi-faceted corporations have become the ‘ears, eyes and heart’ of the Ummah, the ‘authentic representatives for the Muslims’ as well as taking on other blameworthy titles.  Yet these same organisations operate in the same way as the despots that many immigrant Muslims have sought escape from in these countries where they now reside as a minority.

The ‘representatives’ of the Muslims have set themselves up without consulting the rest of the Muslim community, taken decisions, made programmes, enacted constitutions and preached and taught in areas where they were completely unqualified while at the same time espousing that they represent Islam.

In rapid response, the Devil has held them up and used them through smoke and mirror tactics in the media, again obscuring Orthodox Islam, reducing it yet again to something of a ‘personal faith’ or a ‘nice religion’ without the dynamism and active participation that it is known for in revelation.

For a surety they are guilty of the same heavy handed tactics as the despots they denounce for human rights violations.

They as well label authentic and reasoned opposition to their oligarchy of power extremism and their proponents extremists while moulding themselves as ‘moderate, pragmatic and enlightened.’

The need for action could have never been greater. In giving all of this news that seems negative, we are faced with the prospect of now searching for solutions.

The need for Orthodox values

The solutions that exist are fortunately not complex, but will require great sacrifice due to the neglect of over one hundred years that has been allowed to take root at the time of and since the collapse of Islam as a civilisation.

It cannot be stressed enough the need to know what we believe, but also why we believe it. No longer is it sufficient to give a facile dismissal to other religions, such as Christianity, by merely a curt, ‘Well, they’re kuffar,’ without knowing why and how.

The subjects that have been neglected when preaching the faith during these tumultuous times have been Salvation and its’ meaning, spiritual enrichment or personal devotion (Ihsān) and prophecy and its’ place in revelation (this comes from the lack of knowledge of cross referencing).

This ignorance has led to our own downfall in countless lectures, presentations and even debates when Christian missionaries were actually more knowledgeable about certain tenets of Islam than the ‘Islamic expert’ chosen out of medley of other ‘spokesmen’ for the Muslims.

The emphasis must be taken off of children’s schools with a broader outline being laid out for young parents in particular and adults as a whole. If an adult has no time to learn about the revelation and the basic tenets of faith, why should there be any time to teach their children?

Some have thought that, ‘Well, my children will teach me whatever they know,’ but the majority of the time, this simply does not happen. To be successful in life, children need to be imparted knowledge and then see practical application of it.

If the house is dead, but at their ‘Islamic school,’ the faith is alive, you have zombies, plain and simple. And it is when they reach their adolescent years that they become confused about being told and pulverised at school with gun boat Islam and then living as if they are unsaved while at home. Adult education must be the priority for us, while lifting the gas pedal from the rush for building the medley of poorly run children’s schools for Muslims. [16]

When learning the faith, one will understand what their obligation is and the children will likewise be able to see that example in the home and follow likewise, even if the lessons are small but frequent. It is best to have small snacks than overpowering meals that leave you sickened. The same holds true for teaching and preaching the faith.

Before any Muslim chooses a career or interest in higher education, he or she should already know the basics of his/her faith in terms of creed, everyday practical matters and growth in the area of personal devotion. If this is lacking, there needn’t be anything else, for such a person is already dead, but is unaware of it.

There has to be a realisation by sincere Islamic organisations upholding the flag of Orthodoxy that more books have to be printed regarding the faith of the believer. Islam is indeed more than wudu, salah, jinn and demons. Islam is far more vast and materials must be varied, not cut and pasted. Original and thoughtful delivering of the message must return.

There are also many confrontational publishing houses of the Muslims that will not print materials that need to be extant, fearing either reprisals or the loss of their coveted position. Orthodox Muslims and whatever organisations to stand in this generation must sidestep them and build up their own resources, even if with great financial difficulty.

Therefore, when Orthodox Muslims control their own printing, they can relay what needs to be said, without sugar-coating or diluting truth (this is one of the objectives of HTS Publications in trying to bring you these types of works translated and we ask that you pray for our success).

In printing independent translated works, you put in the hands of the common believer the knowledge that is imperative for them from the first three generations. Sincere organisations must avoid begging for money, common Muslims have been robbed enough by organisations ravaging their pockets.

If you or any other organisation is sincere, get working and Allah will send people to support you and you will be sustained in your affair. There is no need to pan handle the Muslim community as can be witnessed in so many masjids.

At times, one can scarcely tell the difference between the drunk on the corner holding out his hand and the masjid staff, jutting out their hands as well in the same vein, complete with quoting of verses to endorse guilt trips. If any organisation does work that is sincere and the common believers can see you are doing so, they will help you. The writer has witnessed this time and time again.

The cults cannot be ignored and seminars and presentations must be held on that topic to alert people of the eternal danger of following them. These should be professional, without ranting or ad hominem attacks, but discussing the organisation in question and its’ departure from Orthodoxy. These points should especially be stressed for young adults, who may be considering marriage with a member with a cult. A return to the values of discernment is imperative.

The writer and other concerned believers have been observing the ‘masjid phenomenon’ in English speaking countries for some time and have realised the situation, after having being told so many times about the reality of it. In the absence of community, the masjids are breeding grounds for the old guard, making renewal far more difficult when having to address myriads of committees, trustees and deputies.

The feasible options to bring about general grass roots revival is to side step these organisations and teach from a non-masjid (community centre) or hall or home environment. Classes done in houses with believers encircling one another in love cannot be banned, mediated or even given unapproving glances by masjid staff, who is concerned with overhead.

Returning to the way of the first three generations in a Dar al-Arqam stage may be useful as we learn to organise and become more flexible. When you do exceed a certain number and you are ready to build a community, you always have the ability to build a masjid. But until then, you begin with a Dar ul-Arqam and move from there.

Never mind slogans and fancy names for what you are doing, in fact it doesn’t always require a name if you know your objective and that Orthodoxy is the way of practice. Your job will be clear and the objectives reachable if divided into short and long term goals. Every time a set of short term goals are reached, this will complete one long term goal.

Be not estranged from your mission by the criticism and taunts of some common believers who may not understand the full picture of what you are doing. They are the ones you are trying to reach, but they are confused. You must understand this and be loving with them in spite of their discouraging statements.

Women must be involved, which will mean that any gathering of believers must contain a contingent of women that can raise their hands and voice their concerns clearly. A greater emphasis must be put on their education more than the men with regard to adult teaching. [17] They have been the worst affected by the collapse of Islam as a civilisation.

And it tends to be our sisters who are wooed into the cults more quickly, due to the social construct of the organisations and our pitiable state. More of them are more committed in their faith than men by far in most English speaking countries. [18] Our sisters must know that some men are not prepared for them to lead organisations or preaching work and some men stand in their way.

Again, I advise them sincerely to sidestep these organisations and to form their own without any worry and continue the mission. Now is not the time to worry about criticism from men whose minds are not grounded in the first three generations but in feudal Europe.

Sisters have to be selective who they marry and far more probing in their questions regarding the creed, madhhab and understanding of the spiritual devotion of a spouse. If it seems too good to be true, it probably indeed is that way.

Muslims as a whole must avoid sitting on platforms with cults or false religions, as we have been commanded to preach the faith and not dilute it. [19] This must be done singly or in pairs as we have already been commanded. Our job is to present and preach the faith, not compromise it. The Lord told us about this matter,

So do not obey the rejecters. They would you to compromise so that they might compromise as well. [20]

Preach the faith and be frank, no matter the consequence. This is what is required of you while compromise is your murderer. A world in the grip of the Devil wants you to compromise, to become settled into a routine of worthless sloganeering.[21]

You have to realise this deception from your enemy and stand above it. Indeed, Islam is a personal faith, but it has public consequences on the Day of the Resurrection if you reject it and consequently salvation.

These indeed are not all of the solutions, but are the main headings. All other solutions could loosely be filed under these and discussed at length. But what must happen now is that we must,

a.      Learn and know our faith, not in a cursory way.

b.     Preach the faith, boldly and without shame, working hard to present salvation to a world that is lost. Never mind the ‘da`awa stall.’ Rent out a city block or area in your downtown or city centre every summer or season, get some audio equipment with microphone jacks and give out free food while presenting the faith with question and answer.

c.      Oppose cults and resist them, as it is resisting the Devil. Use the revelation and admonish them with it, seeking to help them from darkness to light. This will sometimes involve you publicly warning against their organisations, events, books and even scholars. Youth seminars should be a constant preserve and a library of books to deal with these matters is essential.

d.     Get involved with the grassroots. Wherever you are teaching and what you are teaching should be open to the unsaved and unreached, so that they might come and ask questions and have them answered.

You need to understand people need salvation and know how to explain it without sounding like a public service announcement or some ghastly Islamic debate tape. Engage people honestly and with sincerity. Don’t talk to them unless you can do so with sincerity and listen to their queries.

e.      Getting involved with the grassroots means you must have something to offer to the vulnerable. Choose a colleague at work or a school chum and begin to present the truth to them, walking with them slowly on the road to salvation. Don’t waste their time with pamphlets and debates, give them the Qur’an outright and let them ask their questions.

f.        Hold events in your local area that invite the unsaved, in which you offer food and light refreshments. Have sincere people preach the faith, don’t waste your time with celebrity teachers.

g.     Stay away from celebrity and people seeking fame, rather than revelation. Surround yourself with preachers, who may not be the most wealthy or agreeable, but they will tell you the truth. The last thing you need is yes-men.

It is our hope that we will awaken to the reality of what is in front of us, to actually stand and do something about it, not just say something about it. If we continue to ignore the reality of that which is presented, we have no one but ourselves to blame for the wildfire of apostasy continuing to spread. Always stand up and speak boldly, although this may cause offense. Refuse to settle and compromise and always be ready to move up and grow. And with Allah is every success.


Al-Hajj Abū Ja`far al-Hanbalī

[1] Reactionary tactics in the short term seem useful to the perpetrator, but in the greater scope of history, they are neither remembered nor is the negligible effect of their action even felt by later generations.

[2] Thus, defending Islam when it has been attacked in books or questioned by missionaries by gun boat diplomacy is lacking evidence in the first three generations. As far as when someone is actually under clear physical attack (in terms of genocide or cultic attacks on Orthodox believers), obviously self defense for the sake of the faith is imperative to any thinking mind.

[3] Please see the following articles regarding growing apostasy in the United Kingdom in particular and in other countries in general among Muslims: The Times (05 February 2005); Ibn Warraq’s Leaving Islam: Apostates Speak Out; The Washington Times (13 Oct, 2002) in an article by Julia Duin. There is a staggering amount of research that exists regarding the growing apostasy amongst our ranks in the aforementioned countries.

There are even confirmable reports from written documentation and eye witness accounts of some Muslims in Indonesia converting to Hinduism due to lack of resources and systematic teaching of the faith. This matter can no longer be ignored as propaganda but must be faced head on.

[4] And indeed this type of reaction is lamentable as the actual legal rulings for the execution of apostates are very stringent and are carried out by an investigative court, which is composed of Qadis. The end result is actually carried out by the head of Muslim governance or someone deputised for the task, as Shaikh ul-Islam Mansūr al-Bahūti, may Allah have mercy upon him, aptly described in ar-Rawd ul-Murbi`, pp. 503-510 and 518-521.

[5] Musnad of Imām Ahmad ibn Hanbal, hadith #14334 and classed by him as authentic.

[6] By the whys and hows of revelation, we mean the verses and the texts from the Prophet Muhammad, peace and blessings be upon him, in any given subject. We should know the actual address of verses and sunnah texts regarding the Uniqueness of Allah, the nature of salvation, prophecy and so on. There is no reason to leave ourselves a target for those blinded by the plans of the evil one.

[7] And where were these figures told that this was part of preaching the faith? How many hospitals have been built by Muslim hands as a result of this?

[8] This is the actualisation of the belief in that Christianity, Judaism and Islam all emanate from the same source, thus they are Abrahamic religions. This gives the fall sense that this Prophet, peace be upon him, is somehow a patriarch of all three religions.

But this contradicts what the Lord over all has proclaimed in Surahs Al-Baqarah (2), āyāt 130-131, 135, 140, Āli Imrān, āyāt 65-67, 95. By concealing revelation, one ultimately shrinks at the idea of preaching salvation and will also conflict with the obvious reality of Allah promising eternal judgement on those who should engage in false religions, be whoever they may.

[9] It is as if some of these figures have forgotten the words of the Messenger of Allah, peace and blessings be upon him,

“Someone does not increase with closeness to the ruler except that they go further from Allah.”

Collected by Imāms Ahmad ibn Hanbal (Musnad, V. 2, pp. 371 and 440) and Abū Dāwūd (hadīth #2860), may Allah have mercy upon them and classed by them as authentic.

But indeed we have been warned again by the Messenger of Allah, peace and blessings be upon him, in a hadith narrated by Shaddād ibn Aws, may Allah be pleased with him, where he proclaimed,

“I do not fear anything more for my Ummah than astray scholars. So when the sword is brought down against my Ummah, it will not be lifted until the Day of Resurrection.”

Collected by Imām Ahmad ibn Hanbal, may Allah have mercy upon him, in his Musnad, hadīth #’s 16493, 21360, 31359, 20334 and classed by him as authentic.

[10] Which is direct disobedience to the order that Allah gave to preach in Sūrah Saba’ (34), āyah 46, Sūrat ud-Duha (93), āyah 11 and Sūrah Qāf (50), āyah 45, among others.

[11] And in many instances, the actual foundations are rotten, as these places of worship, which are to be dedicated to the Lord over all, have been built using money obtained from usury and in some cases by the earnings taken from Muslims who own liquor stores, taverns (pubs), strip clubs and the like. The calamity that this represents when a masjid, which is built for the sake of Allah, is fed with dirty money cannot be overemphasised.

[12] Please see Sīrah Ibn Hishām, vol. 1, pp. 152-200, which gives a description of when all five prayers became compulsory, where the Muslims went and something about how they learned. It is shameful that leaders have chosen to ignore the sunnah, more content with advancing their own political and cultural aims

[13] And indeed these schools have been built and shaped in the image that Satan laid down for public schools, institutions so lamentably criminal that we are witnessing a mass exodus of even the unsaved, such as Catholics and Evangelicals from the Christians, as they realise the harmful nature of these training centres for tomorrow’s serial killers.

[14] By this we mean that the services are devoid of life, power or participation by the congregants, as they have been stripped of the original spiritual content. It also resembles the Christian church in that one will find many Muslims purposely coming late, trying to miss the lecture or speech in order to just arrive in time for the prayer.

This is almost identical to Christians who will come at the last possible moment, so as to take the Eucharist or the bread of the host and promptly leave.  The Friday prayer has become a dead ritual, just as the mechanical wave of cultural Christians who converge upon a church every Sunday.

This is different to the malady that has befallen the Muslims, as our leaders precipitated it while Christian laymen chose the path of secularism. The statement in no way is meant to call every one of those imams, their congregations or their preachers kuffar, but rather to highlight the apostate results that mythologising  faith and inter-faith brings about in terms of real spiritual harm.

[15] The writer intends by this expression that the organisations in question, although composed of people who are certainly Orthodox within its’ ranks, will actually, as an organisation, call for or direct the people towards things that if obeyed would constitute outright apostasy or an act of apostasy, in cases such as inter-faith, complying with dress-codes that violate hijāb,

sending the children into kāfir scholars (which violates consensus), allowing Muslim children to be exposed to Christian services in school which include the Eucharist or the worship of idols and confession (or patriotic services in the United States that would involve flag saluting and pledging everlasting allegiance),

registry office (or city hall in the US) marriages to the exclusion of an actual nikāh, which has been demanded in revelation, de-activating certain laws of transactions to make it possible to take usurious loans and grants for mortgages (which if examined is actually a halachic precept from Jewish law known as heter iska’, which results in the warning in Sūrat  ut-Tawbah (9), āyah 31 or Sūrat  ul-An`ām (6), āyāt 120-121 if willingly obeyed when one knows the truth), as well as other horrible abominations.

[16] This will obviously involve either home schooling the children or setting up small groups to teach children in a home. This is actually easier than the head-teachers of the supposedly Islamic schools would have you believe. It is easy to locate the materials needed for study from kindergarten all the way past secondary school.

One need merely look and find them. In addition to this, parents can choose how the curriculum will be shaped and what to teach, as they are the decision makers, not the PTA or teachers who may teach our children things that are blasphemous.

[17] The mother of the believers, `A’ishah, may Allah be pleased with her, narrated that the Messenger of Allah, peace and blessings be upon him, proclaimed, ‘Women are the twin halves of men.’ Collected by Imām Ahmad ibn Hanbal, may Allah have mercy upon him, in his Musnad and classed as authentic. It is unfortunate that presently a body of us treat them more like bad company than twin halves.

[18] If one looks at the history of our sisters, they can see that they have always been important. And this is no more obvious than in the Hanbalī madhhab, which has more female mujtahids in its’ history than any other school.

In many of the biographical notices of Hanbalī scholars, as much as one volume is dedicated to female scholars, in addition to their accomplishments, more than 10 of them becoming mujtahids in every single age with the exception of this one.

Keeping this in mind, the masjids of this school have always included women on their masjlis in addition to consistently campaigning and proclaiming the sunnah of women praying behind the men and learning with the men in the same room, which accords with the way of the first three generations as recorded in the hadīth collections of Hanbalī Imāms Muhammad al-Bukhārī and Muslim ibn al-Hajjāj.

[19] This will also involve boycotting or seeking obvious explanations from the scholars or preachers who do sit on platforms with cultists. Those that do persist should not receive the blessing of the money of the Orthodox Muslims, as they will not listen to words.

If they will not listen to advice from the mouths, then maybe they will listen to the pocketbooks and debit cards of the Muslims. This is the sad reality that we must now consider for organisations or preachers speaking with tongues of apostasy.

[20] Sūrat ul-Qalam (68), āyāt 8-9

[21] And if we do not believe we are living in a cursed world, let us consider the words of the Prophet Muhammad, peace and blessings be upon him, has already warned,

“The dunya is cursed and what is in it is cursed, with the exception of the Remembrance of Allah, what is connected to that, the scholar and the student.”

Collected by Imāms at-Tirmidhī and Ibn Majāh and classed by them as hasan.


Figure 1A; Unifiers of Religion, but what is left once you unify everything?



It is most assuredly the case that Islam is the only true way. The preaching of the salvation is exclusive. By exclusive, it is meant that it is impossible for one to find salvation outside of the revealed way that Allah has given, this being Islam.

And whoever seeks a religion other than Islam, it will never be accepted fom him. And in the Hereafter, he will be one of the losers.[1]

No apologies are made by the writer or all of those before him who affirmed this very thing. This faith is complete and one, truth is complete and one and what has been passed down over the millennia is complete and one.

This day I have completed your religion and perfected My Favour upon you and I am pleased for Islam to be your religion. [2]

We have been commanded to preach this faith. Allah has told us to do this as an obligation alone or in groups.

Say, ‘I preach to you one thing: that you stand up for the sake of Allah in pairs or singly.’ [3]

He has also revealed,

And speak out and proclaim the favour of your Lord.[4]

We would not be commanded to preach this faith and to stand up for it if it was not worth fighting for at all. Indeed further to this, there would be no virtue in preaching something that was already just as valid as the other “truths” that were extant. The fact that Islam has been revealed as the only truth dawns on the reader instantly by reading through the Qur’an and the Sunnah.

The Spectre of Universalism

In this age of continued universalism and falsehood, Muslims are now able to see that there are some deceivers amongst them, wearing the very mantle of righteousness and the sacred clothes of the theologians and judges. Those who lie in wait to deceive are teaching universalism. The universalistic movement utilised by these friends of Gnosticism and Deism has a three prong approach:

Pure Universalism: This is to adopt an attitude that all religions inherently are truthful, believe in and worship the same god and ultimately lead to Paradise.


Interfaith Universalism: Muslims, Jews and Christians are members of the “Abrahamic faiths” and the Prophet Ibrahim, peace be upon him, is their father and the source of all their faiths. It is usually claimed that the Prophet Ibrahim, peace be upon him, is just as much a Muslim as he is a Jew or a Christian. He is the common ancestor of the great monotheistic traditions.


Cultic universalism: As long as you state that you are Muslim, it is so.

Advocates of this doctrine leading to eternal judgement usually state that they desire to give Muslims, Christians and Jews opportunities to learn more “the neighbour next door” and to “share their faiths.”[5]

Anyone present at these gatherings listening carefully will be struck by the fact that the Muslim spokesmen in these meetings will speak on Islam for hours without quoting any verses and without sharing salvation.

Rather, the idea being put in the mind of the observer in the audience is that the three aforementioned religions issue from the same source and that all three adherents believe in, worship and are discussing the same god.

At the urging of the organisers of such gatherings, Muslims are made to promise not to proselytise, while cultists, unbelievers and assorted filth of the earth are not held to such guidelines. The end result is to bring the individual Muslim closer to becoming another Ibn al-Ahmar.[6]

Is There Any Basis for Universalism?

Upon detecting the slightest bit of resistance from the common Muslim to this idolatrous farce, the Muslim spokesman will moisten his forked tongue with the Words of the Creator of all to stupefy the mind of the believer. Allah has revealed,

Indeed, those who believe and those who are Jews, those who are Christians, those who are Sabians, whoever believes in Allah and the Last Day and does righteous deeds shall have their reward with their Lord. Neither shall there be any fear for them, nor will they grieve. [7]

Allah has also told us,

Indeed those who believe, those who are Sabians and those who are Christians, whoever believed in Allah and the Last Day and did righteous deeds, neither shall there be any fear for them, nor shall they grieve.[8]

A Response to the Evidences

The Imams Al-Husain al-Baghawi, Ibn `Atiyyah al-Andalusi, Al-`Izz ibn `Abdus-Salam and Al-Mawardi, Ibn Jarir at-Tabari and Ibn al-Jawzi,[9] may Allah be pleased with all of them, state that these ayat have the following meanings:

a.      Those people mentioned in the beginning part of the ayah are those who truly believe as well as those hypocrites who were claiming belief and it has not been sealed in their heart.

b.     The Jews, Christians and other religions mentioned are those who have believed if one reads the ayah in its’ context and understands the grammar.

c.      The passages also refer to those who were believers before the advent of the Prophet Muhammad, peace and blessings of Allah upon him, and either came to know him or did not. They believed in Allah and His Last Primordial Prophet and they did not distort their faith or change it from its’ pristine form.

d.     Those righteous pre-Prophet Muhammad, peace and blessings of Allah upon him, Muslims  include people such as Habib an-Najjar, Qass ibn Sa`idah, Zaid ibn `Amr ibn Nawfal, Waraqah ibn Nawfal, Al-Bara’ as-Sanni, Abu Dhar al-Ghifari, Salman al-Farisi, Bahirah the Monk and the Abyssinian king an-Najashi

e.      The passages in question mention believing in Allah and the Last Day as well as doing good deeds. We know that this ayah is not referring to a Jew, Christian or idol worshipper keeping their faith, as Allah says that He does not accept the good deeds of the kuffar.

Those who do not believe, their deeds are like a mirage in a sandy desert, which the one who is thirsty mistakes for water; until when he comes to it he finds it to be nothing, but he finds Allah with him and Allah will pay him his account and Allah is swift in taking account. [10]

Therefore, they would have to be Muslims in order to have their good deeds accepted and the only way to be a Muslim in truth is through the testimony of faith. Allah has called people who practice other religions unbelievers,

Indeed, those who do not believe from the People of the Book and the idol worshippers, they are in the Fire forever and they are the worst of creation. [11]

Allah says further,

Indeed those who believe and those who are Jews, those who are Sabians, those who are Christians, those who are Magians and those who worship idols, indeed Allah will judge between them on the Day of Resurrection. And Allah is Witness over all things. [12]

When commenting upon the above verse, the great student of the companion, Anas ibn Malik, by the name of Imam Qatadah, may Allah be pleased with both of them, remarked, “In this ayah, the six religions are mentioned; five belonging to Shaitan and one for the Most Merciful.” [13]

Imam Badr ud-Din al-`Aini, the great Hanafi scholar, may Allah be pleased with him, has told us, “So whoever should change the Revealed Laws of the Prophets and make his own law, such a law is false and it is impermissible to follow such people.” [14]

The Imam mentions further, “Due to that sin, the Jews and the Christians became kuffar. They hold tight to their distorted law while Allah has declared that all humanity is to follow the Revealed Law of Muhammad.”[15]

Those using general texts such as those above are actually over generalising. This is an almost elementary mistake in application and understanding the Qur’an. If one takes those passages cited as proof, they should put them with others, such as,

And whoever seeks a religion other than Islam, it will never be accepted from him. And in the Hereafter, he will be one of the losers. [16]

Those who would state that other religions are just as acceptable to stifle racism and create harmony against prejudice are actually prejudicing a person to the truth that could hamper and decrease racism as an institution and give someone eternal salvation from a destruction and conflagration that is eternal.

Does Allah Say that All Religions Are True?

The Words of Our Lord are just,

Indeed the religion in the sight of Allah is Islam. [17]

And He warns us yet again,

And whoever seeks a religion other than Islam, it will never be accepted from him. And in the Hereafter, he will be one of the losers. [18]


Allah has again proclaimed that there is only one true faith,

He is the One who sent His Messenger, with guidance and the religion of truth to make it victorious over all other religions, even though the idol worshippers may hate it. [19]

Do All These Religions Have the Same Deity?

We have been told,

Unbelievers! I do not worship that which you worship. Nor will you worship what I worship. And I will not worship what you are worshipping. Nor will you worship what I am worshipping. You have your religion and I have mine. [20]

Thus if all religions were true, from the same source, such revealed words would not need revelation. But what we see is the fact that there are different gods that are worshipped. And only one of them is true. Those outside of the Lord are worshipping idols, Shaitan and/or false gods.

What is the Destination for those Who Have Not Believed in the Shahadah?

There is such a thing as absolute truth. And when there is a true religion, then those outside of that truth are therefore false religions. And if there are true believers, then we also know there are unbelievers. Let us look at the words of Allah,

Hasn’t there come to you news of the overwhelming event? Some faces that day will be humiliated, labouring and toiling wearily.[21]

The Khalifah `Umar ibn Al-Khattab, may Allah be pleased with him, once saw a monk who was emaciated and withered from his life of celibacy, penance and worship. He then began to weep. He was asked, “Leader of the believers! Why do you weep?” He replied, “I have remembered the words of Allah and it is due to that passage that I weep.” He then recited the above passage quoted. [22]

It was further stated by the companion Ibn `Abbas as well as other commentators of the first centrury, `Ikrimah, Sa`id ibn Jubair, `Ata’, Zaid ibn Al-Aslam, Qatadah and As-Suddai, the following terrible consequences of this verse, “They are those who do good deeds and strive hard and toil in this life and are from other than the religion of Islam, such as the idol worshippers and the unbelievers of the People of the Book, these being monks and others.”[23]

Shaitan’s Sinister Plot

The believers should know that Shaitan is at war with the believers and will use whatever means he can to destroy them. One of these is to unify Muslims with those who are unbelievers in some form of religion so that believers might approve of the falsehood of unbelievers. This in turn will nullify their faith. Let those with faith heed the Word of Allah,

They took their rabbis, their monks and `Isa, the son of Maryam as lords beside Allah, while they were not ordered except to worship One Unique God. There is no god but Him. Glorified is He above what they associate with Him. [24]

Our Lord says further,

They want to extinguish the Light of Allah with their mouths. But Allah will not allow it, but will perfect and complete His Light, no matter how the unbelievers may dislike it. He is the One who has sent His Messenger with the guidance and the True Religion, to be dominant over all other religions, no matter how much the idol worshippers may dislike it. [25]




Allah has also revealed,

And they will not cease fighting you until they turn you back from your faith if they can. So whoever among you turns back from his faith and dies an unbeliever, then his deeds will be nullified in this life and the Hereafter. And they will be companions of the Fire, abiding therein forever. [26]

The Lord over all has again revealed,

Fight those from the People of the Book who do not believe in Allah, nor the Last Day, nor declare impermissible that which has been declared impermissible by Allah and His Messenger and who do not judge by the Religion of Truth. [27]

If these religions were true, then why were they rejected and Islam alone called the Religion of Truth. It is known from this ayah that Allah does not accept these ways as valid expressions of His Will for humanity.

What Does Allah Say About Judaism?

Is the religion of Judaism a false one or a true one? What has Allah told us? Allah has revealed,

Those who disbelieved from the Children of Israel were cursed on the tongue of Dawud and `Isa, the son of Maryam. This is because they disobeyed and transgressed the bounds. [28]

What Does Allah Say About Christianity?

Rather than listen to politicians, government scholars, journalists and musicians who have no ruling in Islam of authority, let us listen to the One who revealed Himself so that we might obey Him. Listen to His Speech,

Those who say, ‘Allah is the Messiah, the son of Mary,’ have disbelieved. And the Messiah said, ‘Children of Israel! Worship Allah as my Lord and Your Lord. Indeed whoever associates partners with Allah, then Allah ahs made the Paradise forbidden for him and their home is the Fire. And for the oppressors will be no help.’[29]

Allah has said of their beliefs,

Indeed, those who say, ‘Allah is of Three,’ have disbelieved. There is no god but a unique and one god. And if you will not abstain from what you say, a terrible punishment will overtake the unbelievers from among them.[30]

It is indeed the case that there are and may be many an unbeliever that has good character, family values and moral integrity. But a relationship with Allah is not based on anything you can do or what you might do.

And a relationship with Him is not based on being the nicest person, but rather on believing and submitting to Him. And if one’s beliefs are wrong, how can their deeds be accepted? And if their faith is wrong, they have no relationship and whatever work they do is in vain.

Allah has already warned Christians of this matter,

People of the Book! Do not exceed the bounds in your faith and do not say about Allah except the truth. The Messiah, `Isa, the son of Maryam, was only the messenger of Allah and His word, given to Maryam and a spirit from Him.

So believe in Allah and His Messenger, and do not say, ‘Three!’ Abstain as it is better for you. Allah is only One, Unique God. Glorified be He that He should have a son. He has all of what is in the skies and the Earth and Sufficient is Allah to dispose of all affairs. [31]

Do We Have a Common Covenant In Common with Jews and Christians?

Allah gives us the answer by first discussing the Jews,

But due to their violating the covenant, We cursed them and made their hearts to grow hard. They corrupt words from their proper places and forgot a good part of what was sent to them. And you will find treachery and deceit in all except a few of them. But bear with them and pardon them, for indeed Allah does love those who are faithful. [32]

Allah again mentions the faith of Christians,

And from those who say, ‘We are Christians,’ we took their covenant and they forgot much of what was sent to them. Thus We stirred up enmity and hatred between them until the Day of Resurrection. And Allah will show them what they have done. [33]

Indeed there will always be some friction between those who believe and Jews and Christians as they desire the following,

Never will the Jews and Christians be happy with you until you follow their way. [34]

Allah has told us to tell the Jews and Christians,

Say, ‘People of the Book! Are you criticising us only for believing in Allah, when it has been sent down to us and what has been sent down before and that most of you are rebellious sinners?’ [35]

Was the Prophet Ibrahim, peace be upon him, Part of the Abrahamic Faiths?

Those seeking the answer to this question can find it in the Infallible Word of Allah,

People of the Book! Why do you dispute about Ibrahim when the Tawrah and the Injil were not revealed until after him? Have you no sense?[36]

Thus we can see there was no Judaism or Christianity, but there was the truth,

Ibrahim was neither a Jew nor a Christian, but he was a faithful Muslim. And he was not an idol worshipper. [37]

Allah has mentioned those true believers,

Indeed those who are closest to Ibrahim are those who follow him and this Prophet and those who have believed.[38]

The fact is that the Jews and Christians in the time of the Prophet Muhammad, peace and blessings of Allah be upon him, knew who and what he was and rejected him. What then today is the point of them clinging to their false religion and what they have? Listen to the Words of Allah,

And those whom We gave the Book recognise him as they recognise their own sons. But indeed a group among them conceal the truth and they know. [39]

Afraid to Offend

Do not be afraid to tell people the truth about their destination if they should die in that manner and return home unsaved. Don’t worry about the risk of offending when being truthful. Don’t we comprehend the words of Allah?

Indeed, those who conceal the clear proofs, evidences and the guidance which We have sent down after We have made it clear to the people in the Book, they are the ones who will be cursed by Allah and cursed by those who will curse them, except those who repent and do righteous deeds and openly declare things. These, I will accept their repentance and I am the One who accepts repentance, the Most Merciful.[40]

The companion Ibn `Abbas, may Allah be pleased with him, commented that what is being repented from in the ayah is the religion of Judaism.[41]

Allah has told us yet again,

If the People of the Book had believed and had fear of Allah, We would have blotted out their sins and admitted them into Paradise.[42]

The companion Ibn `Abbas, may Allah be pleased with him, states that by fearing Allah they would have repented from Judaism and Christianity and their sins committed in Judaism and Christianity would have been forgiven.[43]

Intolerance and Responsibility

When believers wish to preach the faith, they are often met with resistance not from unbelievers, but from Muslims who actually covertly or overtly move them away from the preaching the faith. They depend upon passages such as,

There is no compulsion in religion. [44]

This ayah is indeed noble and from the Speech of Allah. But the entire ayah and the other for the sake of context needs referencing.

There is no compulsion in religion. The truth stands clear from error. So whoever rejects faith in false gods and believes in Allah, then he has taken hold of the trustworthy hand hold that shall never be broken. Allah is All Hearing, All Knowing.

Allah is the Protector of those who believe. He brings them out of darkness into the light. As for those who disbelieve, their protectors are false gods and they take them from light into the darkness. They are the people of the fire to be therein for all eternity. [45]

The believers in this ayah are being told not to impose the faith by force, as the conviction of the heart is only possible through Allah and the one who does not believe has the responsibility to make such a choice. However, this has nothing to do with whether or not the faith should be preached, hiding the verses of Allah or blatantly contradicting Him to ingratiate oneself to unbelievers.

And a further Statement from Our Saviour is,

Call to the way of your Lord with beautiful preaching and debate and argue with them in ways that are best. Your Lord knows best those who are astray from His Path and He knows those who are guided. [46]

The commentary on this ayah has already been given in other general ayat. It is mentioned by the companion Ibn `Abbas, may Allah be pleased with him, that this ayah means the following, “So call to the way of your Lord, to the religion of your Lord with wisdom of the Qur’an and good preaching, that being the preaching of the Qur’an and do not debate with them except that which is best, which is with the Qur’an and it is also mentioned that one does so with the words, ‘There is no god but Allah.’ ” [47]

The Most Merciful, the King and the Judge spoke the truth when He said,

Say, “People of the Book! Let us come to a common word between us an you that we shall worship none but Allah, and that we shall make no partner for Him, and that none of us shall take others as lords beside Allah.” And if they should turn away, then say, “Bear witness that we are Muslims, submitted to Him.”[48]

Let us again return to the ancient commentary of the great companion Ibn `Abbas, may Allah be pleased with him, who remarked that the ayah translated, “People of the Book! So let us come to the just word of there is no god but Allah between us and you so that we do not declare anyone as one and unique except Allah. And we do not associate as partners for Him anything from the creations.

And we do not take one another as lords, thus no one of us is to obey any of the heads and leaders in disobeying Allah. So we avoid all of that just as Allah said. And if they should turn away and reject the acceptance of Tawhid, then say, ‘You should know that we are Muslims in affirmation that worship and Tawhid is for Him.’

Then He mentioned their specific description with the Prophet, peace and blessings of Allah be upon him, that they are by their statement Muslims on the religion of Ibrahim and that they should call to that as it was in the Tawrah.” [49]

Therefore, this is the word being called to, the common word being that those who do not believe need to become Muslim. Those who do not believe have not been called to practice their religions more strenuously, but to abandon them.

Beware of Compromise

Universalism was attempted with the Prophet Muhammad, peace and blessings of Allah be upon him, and this was rejected. Allah has revealed,

So obey not the deniers. They wish that you might compromise, so that they might compromise as well. [50]

Do Not Let the Good Deeds of an Unbeliever Prevent You from Presenting the Faith

Do not be irresponsible. Do not let the good deeds of an unbeliever prevent you from preaching the truth. Do you want them to find out the following on the Day of Judgement when it is too late?

Say, ‘Shall We inform you regarding the greatest losers in deeds? Those who are astray and have wasted their efforts in this worldly life while they thought that they were working good by way of deeds.’[51]

Remember these words from Allah,

Messenger! Make known that which Allah has revealed to you from your Lord, for if you do not, you will not have conveyed His Message. Allah will protect you from mankind. Allah does not guide the unbelieving people.[52]

Preach the Faith

Allah has commanded that the faith be preached. If this is not done, then we are neglecting a command of Allah. Read the words of the Saviour,

Say, “I preach to you one thing: that you stand up for Allah in pairs or singly.” [53]

The Glorified and Exalted commands us in another place,

And speak out and proclaim the Favour of your Lord.[54]

This faith is worth believing, living, fighting and dying for, regardless of the age. Let us return to the way of the first three generations, put on our spiritual armour and resist the ways of the Shaitan. There is no compromise, no amalgamation or assimilation, only the preaching of salvation and sanctification.

The writer ends this with the affirmation (or signatories if you will) of the names of scholars of the four madhhabs.[55] All those mentioned are atleast at the level of sentencing Qadi, where they could actually dispense the judicial law in court on those found guilty.

They are all agreed that Jews, Christians, idol worshippers of any stripe are kuffar (unbelievers) and that when a Muslim rejects faith, he becomes like them, having become an apostate (Ar. murtadd) and an unbeliever (Ar. kafir).[56]

You must now decide for yourself whether the current “rolling ijma`”[57] is true or the one that came before. Only one can be correct. The very basis of what faith is depends on the answer to the question of who is a Muslim and who is not, so choose carefully.

Those in affirmation:

Prophets and Messengers (peace be upon all of them), all of them, but specifically :

Time Frame: ?BC 4000-AD 632

1.      Nuh

2.      Hud

3.      Salih

4.      Shu`aib

5.      Ibrahim

6.      Isma`il

7.      Ishaq

8.      Ya`qub (Israel)

9.      Yusuf

10. Dawud

11. Sulaiman

12. Musa

13. Harun

14. Zakariyyah

15. Yahya

16. `Isa ibn Maryam

17. Muhammad

Companions (all of them, but specifically their scholars mentioned below):

Time Frame: AD 632-720

18. Abu Bakr as-Siddiq

19. Mu`aadh ibn Jabal

20. `Ali ibn Abi Talib

21. `Umar ibn al-Khattab

22. Ka`b ibn Malik

23. Abu Hurairah

24. `Uthman ibn `Affan

25. Umm Salamah

26. Safiyyah bint Huyai

27. `A’ishah as-Siddiqah

28. Abu Musa al-Ash`ari

29. `Abdullah ibn `Abbas

30. `Abdullah ibn Mas`ud

31. Zaid ibn Thabit

32. Sa`d ibn Mu`adh

33. `Abdullah ibn Unais

The Followers:

Time Frame: AD 720-855

34. Al-Hasan al-Basri

35. Muhammad ibn Sirin

36. Rabi`ah al-`Adawiyyah

37. Hafsah bint Sirin

38. Ziyad ibn `Abdullah al-Bakka’ii

39. Muhammad ibn Isaac

40. Ibn Hisham al-Basri

41. `Alqamah

42. Abu Ja`far at-Tabari

43. Sha`bi

44. Hammad ibn Sulaiman

45. Nu`man ibn Thabit (Abu Hanifah)

46. Muhammad ibn al-Hasan ash-Shaibani

47. Yusuf ibn Ibrahim al-Ansari

48. Yahya ibn Ma`iin

49. Muhammad Ibn Abi Shaibah

50. Al-Waki` ibn al-Jarrah

51. Malik ibn Anas

52. Nadr ibn `Abdul Karim

53. `Amr ibn Maimun

54. Hibban ibn `Ali

55. Zuhair ibn Mu`awiyah

56. Qasim ibn Mu`iin

57. Hammad ibn Abi Hanifah

58. Hayyaj ibn Bistam

59. Sharik ibn `Abdullah

60. `Afiyah ibn Yazid

61. `Abdullah ibn al-Mubarak

62. Muhammad ibn Nuh

63. Hushaim ibn Bashir as-Salami

64. Abu Sa`id Yahya ibn Zakariyyah

65. Fudail ibn `Iyad

66. Asad ibn `Amr

67. `Ali ibn al-Mushir

68. Yusuf ibn Khalid

69. `Abdullah ibn Idris

70. Fadl ibn Musa

71. `Ali ibn Tibyan

72. Hafs ibn Ghayyath

73. Hisham ibn Yusuf

74. Yahya ibn Sa`id al-Qahtan

75. Shu`aib ibn Ishaq

76. Abu Hafs ibn `Abdur-Rahman

77. Abu Muti` al-Balkhi

78. Khalid ibn Sulaiman

79. `Abdul Hamid al-Hanafi

80. Al-Hasan ibn Ziyad

81. Abu `Asim an-Nabil

82. Makki ibn Ibrahim

83. Hammad ibn Dalil

84. Ahmad ibn Hanbal

85. Muhammad ibn Idris ash-Shafi`ii

86. Zafar ibn al-Hudhail

87. Malik ibn al-Maghul

88. Mandil ibn `Ali

The Latter Ages

Time Frame: AD 855-current

89. Salih al-Baghdadi

90. Fatimah ibn Ahmad al-Baghdadi

91. `Abdullah ibn Ahmad al-Baghdadi

92. Abu Zur`ah ad-Dimashqi

93. Khadijah Umm Muhammad

94. Abul Qasim al-Khiraqi

95. Abul Husain al-Khiraqi

96. Abu Zur`ah ar-Razi

97. Abu Ishaq al-Harbi

98. AbuBakr al-Athram

99. `Ubaidullah ibn Battah

100.                     Muslim ibn al-Hajjaj

101.                     Ishaq al-Kawsaj

102.                     `Abdul Malik al-Maimuni

103.                     Abu Dawud as-Sijistani

104.                     Raihanah bint `Umar

105.                     Abu Hatim ar-Razi

106.                     Hanbal ibn Ishaq ash-Shaibani

107.                     Maimunah bint al-Aqra`

108.                     Muhammad ibn Isma`il al-Bukhari

109.                     Muhammad al-Barbahari

110.                     Abu Bakr al-Marwadhi

111.                     Harb al-Kirmani

112.                     `Abbasah bint al-Fadl

113.                     Abu Mansur al-Maturidi

114.                     Abul Hasan al-Ash`ari

115.                     Al-Qadi Abu Ya`la

116.                     Ibn Abi Zaid al-Qairawani

117.                     Mahfuz al-Kalwadhani

118.                     `Abdul Ghani ibn `Abdul Wahid al-Maqdisi

119.                     `Abdul Ghani al-Maidani

120.                     `Abdul Qadir al-Jilani

121.                     `Abdur-Rahman ibn al-Jawzi

122.                     Muwaffaq ud-Din ibn Qudamah

123.                     Majd ud-Din Ibn Taymiyyah

124.                     Shams ud-Din Ibn Qudamah

125.                     Sahnun ibn Sa`id at-Tanukhi

126.                     `Abdullah ibn Humaid al-Hanbali

127.                     Al-Khatib ash-Sharbini

128.                     Muhammad `Uthman adh-Dhahabi

129.                     Fakhr ud-Din ar-Razi

130.                     Abu Bakr al-Baihaqi

131.                     Ghulam al-Khallal

132.                     Muhammad Salih Siddiq Kamal

133.                     Muhammad `Abdullah Hassan

134.                     Ahmad ibn Naqib al-Masri

135.                     Abu Hamid al-Ghazzali

136.                     Zakariyyah al-Ansari

137.                     Muhammad `Ali al-Makki

138.                     Sa’d ud-Din at-Taftazani

139.                     Ibn Rajab al-Hanbali

140.                     `Ala ud-Din al-Mardawi

141.                     Musa al-Hajjawi

142.                     Muhammad al-Futuhi

143.                     Mansur ibn Yunus al-Buhuti

144.                     `Abdullah ibn Muhammad ad-Dahlan

145.                     Muhammad `Ali ibn Husain al-Maliki

146.                     Abu Ishaq ash-Shirazi

147.                     Abul Qasim al-Qushairi

148.                     Ahmad ibn Ahmad Zarruq

149.                     Badr ud-Din al-Hasani

150.                     `Abdullah ibn `Umar al-Baidawi

151.                     Muhammad ibn Hibban at-Tamimi

152.                     Mar`ii ibn Yusuf al-Karmi

153.                     Ahmad ibn `Atwah

154.                     Ahmad al-`Askari

155.                     Ibn Qa’id an-Najdi

156.                     Ibn Qundus

157.                     `Abdur-Razzaq Ala Hanbali

158.                     Sulaiman ibn `Ali an-Najdi

159.                     al-Hassan ibn Hamid

160.                     Ibn az-Zaghuni

161.                     Sulaiman ibn `Abdul Wahhab

162.                     Muhammad as-Saffarini

163.                     Ahmad ash-Shuwaiki

164.                     `Abdul Qadir at-Taghlabi

165.                     Saif ibn `Azzar

166.                     Ahmad ibn Rashid an-Najdi

167.                     Muhammad ibn Sulaiman al-Jarrah

168.                     Muhammad ibn Shibl

169.                     Fawzan ibn Nasrullah an-Najdi

170.                     Muhammad ibn Fairuz al-Hanbali

171.                     Muhammad ibn Yusuf al-Khayyat

172.                     Muhammad ibn Wasi` al-Idrisi

173.                     Muhammad Mukhtar al-Jawi

174.                     Hasan ash-Shatti

175.                     Muhammad Hayah as-Sindi

176.                     Muhammad ibn Badr ud-Din al-Balbani

177.                     Muhammad ibn Humaid an-Najdi

178.                     Ahmad al-Wafa’ii

179.                     `Abdullah Sufan al-Qaddumi

180.                     `Abdul Baqi al-Hanbali

181.                     `Abdur-Rahman ibn `Umar al-Basri

182.                     Musa `Ali al-Madani

183.                     Yahya ibn Musa al-Hajjawi

184.                     `Abdur-Rahman ad-Duwaidar al-Masri

185.                     Ahmad ibn Ahmad al-Jaza’iri

186.                     `Abdul `Ali ar-Ramfuri

187.                     `Abdul Ghani al-Lubadi

188.                     Muhammad al-`Aini

189.                     Abul Hasan al-Masri al-Hanafi

190.                     Khalid ibn Ahmad al-Maliki

191.                     Ahmad as-Sanhuri al-Hanbali

192.                     Ibrahim al-Laqqani

193.                     Abul Ghaith al-`Amiri ash-Shafi`ii

194.                     Ibrahim ibn Jam`an

195.                     Abu Bakr al-Ahdal

196.                     `Abdul Malik al-`Isami

197.                     Muhammad ibn `Allan al-Bakri

198.                     `Umar al-Basri

199.                     Muhammad al-Khawajah

200.                     `Isa ash-Shahawi al-Hanafi

201.                     Makki ibn Farukh

202.                     Sa`d al-Balkhi al-Madani

203.                     Muhammad al-Bazarzinji ash-Shafi`ii

204.                     An-Najm al-Ghazzi

205.                     Shah Abul Hussain Ahmad an-Nuri

206.                     Ahmad `Ali al-Hindi

207.                     Mustafa ibn at-Tarzi al-Khalwati

208.                     `Abdul Hamid ibn Muhammad ad-Dimashqi

209.                     `Uthman ibn `Abdus-Salam ad-Daghastani

210.                     `Abdul Jabbar az-Zubairi

211.                     Ghulam Qadir Baik al-Luknowi

212.                     Muhammad `Uthman al-Haidar Abadi

213.                     Yusuf ibn Isma`il an-Nabahani

214.                     Shah Ala Rasul Al-Maarharwi

215.                     Naqi `Ali Khan

216.                     `Abdur-Rahman as-Siraj

217.                     Mustafa ash-Shatti

218.                     Ibrahim ibn Duwayan

219.                     Sahnun at-Tanukhi

220.                     Muhammad ibn Mustafa al-Hanafi

221.                     `Iyad al-Yahsubi

222.                     `Abdullah al-Yafi`ii

223.                     Muhammad ibn Mahmud al-Babarti

224.                     `Ali ibn `Umar ad-Daraqutni

225.                     Qasim ibn Qutlubagha al-Hanafi

226.                     Taj ud-Din ibn `Ata’ullah al-Iskandari

227.                     Ahmad ibn Shihab ud-Din as-Suja`ii

228.                     Muhammad ash-Shawbari

229.                     `Uthman ibn as-Salah

230.                     `Uthman az-Zaila`ii

231.                     `Abdul `Aziz ash-Shatibi

232.                     Muhammad Mahbub ul-Haqq al-Ansari

233.                     Zahir Shah Miyan

234.                     Wajih ud-Din al-Hanbali

235.                     Hibatullah al-Lalaka’ii

236.                     `Abdullah al-Mawsuli

237.                     Nasr ibn Muhammad as-Samarqandi

238.                     Shams ud-Din Ahmad as-Saruji

239.                     `Abdul Haqq al-Azdi al-Ashbili

240.                     Muhammad ibn `Abdul Baqi az-Zurqani al-Maliki

241.                     Muhammad ibn `Ali al-Maziri al-Maliki

242.                     Al-Hajj Imdadullah Muhajir Makki

243.                     `Abdullah ibn Dawud al-Basri

244.                     Muhammad ibn Sulaiman al-Kurdi

245.                     Waliullah ad-Dahlawi

246.                     Muhammad ibn al-Khidr Hussain

247.                     Muhammad `Illish

248.                     Taj ud-Din as-Subki

249.                     Najm ud-Din Ibn Qudamah al-Maqdisi

250.                      Abu Bakr ibn Muhammad al-Ahsa’ii

251.                     Ahmad as-Sawi

252.                     `Abdul Qahir al-Baghdadi

253.                     Muhammad ibn Ahmad ibn `Abdul Hadi al-Maqdisi

254.                     Muhammad ibn al-Khidr ash-Shanqiti

255.                     Baha’ ud-Din al-Maqdisi

256.                     Yusuf ibn `Abdul Barr

257.                     Abu `Ali al-Hashimi

258.                     Ibn Hajib al-Maliki

259.                     Taqi ud-Din as-Subki

260.                     Ibn `Atiyyah  al-Andalusi

261.                     Muhammad al-Qurtubi

262.                     Abu Ja`far at-Tahawi

263.                     Abu Hafs an-Nasafi

264.                     Muhammad ibn Muflih al-Maqdisi

265.                     Badr ud-Din al-`Aini

266.                     Al-Khatib al-Baghdadi

267.                     Abu Bakr ibn Abi Dawud

268.                     Abu Hayyan al-Andalusi

269.                     Abu Bakr al-Jassas

270.                     Shihab ud-Din al-Alusi

271.                     Hasan ash-Shurunbulali

272.                     Ja`far ash-Shibi

273.                     Burhan ud-Din ibn Muflih al-Maqdisi

274.                     Ahmad al-Hamawi

275.                     `Ali al-Qari as-Sijistani

276.                     Abu Bakr al-Khallal

277.                     Baha’ ud-Din Muhy ud-Din

278.                     `Ali ibn Muhammad al-Ba`li

279.                     Ahmad Sirhindi (Mujaddid Alif Thani)

280.                     Mahmud al-Ghaznawi

281.                     Muhammad ibn `Abidin

282.                     Yahya as-Sarsari

283.                     Ibn Nujaim al-Masri

284.                     Ahmad Rida Khan

285.                     Isma`il Ibn Kathir

286.                     Yahya an-Nawawi

287.                     Muhammad ibn Muhammad as-Sa`di

288.                     Ibn Daqiq al-`Eid (the Elder)

289.                     Al-Husain al-Baghawi

290.                     Shihab ud-Din Ibn Taymiyyah

291.                     Muhammad ibn Yusuf as-Sanusi

292.                     Burhan ud-Din al-Laqqani

293.                     Jamil az-Zahawi al-Afandi

294.                     Al-`Izz ibn `Abdus-Salam

295.                     Muhammad Fu’ad al-Barrazi

296.                     Muhammad Najm ud-Din al-Ghaiti

297.                     `Abdullah ibn Muhammad al-Ghumari

298.                     `Iyad ibn Musa al-Yahsubi

299.                     Mustafa ad-Dumi

300.                     Fakhr ud-Din Ibn Taymiyyah

301.                     Muhammad ibn `Abidin

302.                     Abu Ishaq ash-Shatibi

303.                     Abu Bakr `Abdul `Aziz

304.                     Burhan ud-Din al-Mirghinani

305.                     `Ali ibn Muhammad Al-Mawardi

306.                     `Umar ibn Ahmad `Abdur-Rahman

307.                     Jalal ud-Din as-Suyuti

308.                     Ahmad al-Qastallani

309.                     Ibn `Abdul Qawi al-Hanbali

310.                     `Abdullah Yusuf `Azzam

311.                     Ibn Qayyim al-Jawziyyah

312.                     Ahmad ibn Muhammad ad-Dardir

313.                     `Abdur-Ra’uf al-Manawi

314.                     `Abdul Qadir Ibn Badran ad-Dumi

315.                     Taqi ud-Din Ibn Taymiyyah

316.                     `Alawi ibn `Alawi al-Haddad

317.                     Jalal ud-Din al-Mahalli

318.                     Khalid al-Baghdadi

319.                     Ibn Hajar al-Haithami

320.                     Dawud ibn Sulaiman an-Naqshabandi

321.                     Jawdat Basha

322.                     Abu Bakr al-Ajurri

323.                     Abu Muslim al-Kaji

324.                     Abu Khalifah al-Basri

325.                     Ahmad ibn Zinjawaih

326.                     Abu Shu`aib al-Harrani

327.                     Khalaf ibn `Amr al-`Ukbari

328.                     Muhammad ibn al-Humam

329.                     Ibn Malik al-Kirmani

330.                     Ja`far ibn Muhammad al-Faryabi

331.                     Ahmad ibn Yahya al-Halwani

332.                     Qasim ibn Zakariyyah al-Baghdadi

333.                     Harun ibn Yusuf ibn Ziyad

334.                     Abu Nu`aim al-Asbahani

335.                     Ahmad ibn Muhammad al-Quduri

336.                     `Abdur-Rahman ibn `Umar ibn an-Nahhas

337.                     Abu Bakr al-Baqillani

338.                     Abul Ma`ali al-Juwaini

339.                     Abul Hasan al-Hamasi

340.                     Mahmud ibn `Umar al-`Ukbari

341.                     Abul Qasim al-Baghdadi

342.                     `Ali ibn Ahmad al-Muqri’

343.                     Muhammad ibn al-Hussain ibn al-Mufaddal al-Qattan

344.                     Ibn ul-`Imad al-Hanbali

345.                     Mas`ad `Abdul Hamid as-Sa`di

346.                     Muhammad Yasin al-Fadani

347.                     `Ali ibn `Ali al-Habashi

348.                     `Abdur-Rahman ibn Ahmad al-Halabi

349.                     Ibrahim ibn `Abdullah YaRisha al-Kutbi

350.                     `Arif ibn Mustafa at-Tarablisi

351.                     `Abdur-Rahman ibn Muhammad al-Kazbari

352.                     Muhammad `Izz ud-Din as-Sattar

353.                     Zayni ad-Dahlan al-Makki

354.                     Raja’ at-Turi

355.                     Ibrahim al-`Awri

356.                     Jabir Abu Shubanah

357.                     Mustafa al-`Awri

358.                     `Abdur-Rahman Tuffahah

359.                     Sa`id al-Husaini

360.                     Muhammad al-Mahdi

361.                     Muhammad Ahmad `Abdul Jawwad

362.                     `Abdul Hafiz Mahmud

363.                     Ibn Hajar al-`Asqalani

364.                     Muhammad ash-Shahrastani

365.                     `Abdullah ibn Muhammad al-Khalifi

366.                     `Abdul `Aziz ibn al-Ghaith

367.                     Mulla Ramadan al-Buti

368.                     Salih Ahmad al-Khatib

369.                     `Afif as-Simadi

370.                     As`ad al-Hajj Hasan

371.                     Yusuf as-Salwadi

372.                     Husain ibn Ahmad ad-Dusari

373.                     Ibrahim al-Jarrah

374.                     Muhammad Sa`id Ramadan al-Buti

375.                     Muhammad ibn Ibrahim

376.                     `Abdul Latif as-Subki al-Hanbali

377.                     Ibn `Aqil al-Hanbali

378.                     Ibn al-Hajj al-Maliki

379.                     `Abdul Karim al-Hanbali

380.                     Muhammad al-Amin ash-Shanqiti

381.                     Muhammad Sa`id al-Hanbali

382.                     Muhammad Ahmad Nu`aim

383.                     Hamdi al-Bistami

384.                     `Abdullah Tahbub

385.                     Sadiq al-Khalidi

386.                     Ya`qub ash-Shawir

387.                     Muhammad Fu’ad Zaid

388.                     Mustafa Taqi ud-Din al-Hanbali

389.                     Muhammad al-Hasan ash-Shanqiti

390.                     Ibn an-Najjar al-Hanbali

391.                     Sharif `Umar Sa`d ud-Din

392.                     Ahmad Mahmud al-Ahmad

393.                     Ahmad Salamah al-Yunus

394.                     Yunus Zallum

395.                     `Ali Kabid

396.                     Idris al-Khatib

397.                     `Abdul Halim Tahbub

398.                     Hilmi al-Muhtasib

399.                     `Abdullah ibn `Abdur-Rahman ibn `Umair

400.                     Abu Bakr an-Najjad

401.                     Sa`id ibn `Abdul Latif al-Hanafi

402.                     `Umar ibn Ahmad ibn `Umair

403.                     `Abdullah ibn Muhammad ibn `Uthman

404.                     Ahmad ibn Muhammad ibn `Uthman

405.                     `Abdur-Rahman ibn Isma`il as-Sabuni

406.                     Husain Abu Bakr al-Ahsa’ii

407.                     Husain ibn `Abdullah ibn Fallah

408.                     Shihab ud-Din Muhammad al-Alusi

409.                     Ahmad ibn `Abdur-Rahman ibn `Arfaj

410.                     Muhammad ibn `Abdur-Rahman ibn `Umair

411.                     `Abdul `Aziz ibn `Abdur-Rahman ibn Nu`aim

412.                     `Abdullah ibn `Abdur-Rahman al-Jibrin

413.                     Muhammad `Alawi al-Maliki

414.                     `Alawi ibn `Alawi al-Haddad

415.                     Ahmad Isma`il Yasin

416.                     Muhammad `Ali as-Sabuni

417.                     Muhammad ibn `Abdur-Rasul ash-Shahrazuri

418.                     `Abdul Qadir ad-Danushi

419.                     `Abdul Wahhab ibn Sulaiman

420.                     Muhammad al-`Afaliqi

421.                     Ibrahim ar-Rawi

422.                     Sulaiman Murad

423.                     Najm ud-Din at-Tufi

424.                     Muhammad H Babu

425.                     Yusuf az-Zawawi

426.                     Muhammad ibn Gharib

427.                     `Abdullah ibn Gharib

428.                     `Abdul `Aziz ibn Sulaiman an-Najdi

429.                     `Ashiq ur-Rahman al-Hindi

430.                     Muhammad Habib ur-Rahman al-Hindi

431.                     Muhammad ibn `Uthman ad-Dumi

432.                     Sulaiman as-Sa`di

433.                     Nusaib al-Baitar

434.                     Ramiz Mismar

435.                     `Abdul Hamid as-Sa’ih

436.                     Musa al-Budairi

437.                     Musa al-Hamuri

438.                     Sa`id al-Khatib

439.                     Talib Maraqah

440.                     Musa al-`Aizarawi

441.                     Fu’ad at-Taymi

442.                     Isma`il Samrin

443.                     `Abdul `Azim al-Khatib

444.                     Sa`d ud-Din al-`Ilmi

445.                     `Abdul Hayy `Arafah

446.                     Salih as-Salwadi

447.                     Muhammad `Ali al-Ja`ri

448.                     Ahmad `Uthman ar-Raimawi

449.                     Zaki al-Khatib

450.                     Muhammad `Awdah as-Silafini

451.                     `Abdul Karim Jalal

452.                     `Abdur-Rahman ar-Raimawi

453.                     Muhammad `Usaid

454.                     Ahmad ar-Raimawi

455.                     Muhammad al-Jawlani

456.                     `Id `Uthman

457.                     Muhammad Gharib `Abadu

458.                     Fiyad al-Khayyat

459.                     Mas`ud al-`Awri

460.                     Muhammad Zahid al-Kawthari

461.                     `Isa al-Qaddumi

462.                     Mahmud al-`Imbatawi

463.                     Yusuf ibn `Abdullah al-Qaddumi

464.                     Muhammad Amin al-`Awri

465.                     Muhammad Adib al-Khalidi

466.                     Muhammad Salim Bisu

467.                     Hasan Abus-Sa`ud

468.                     Muhammad Tuffahah al-Hussaini

469.                     `Abdul Karim ibn Muhammad ar-Rafi`ii

470.                     Burhan ud-Din az-Zarkashi

471.                     Muhammad ibn `Abdul Qawi ibn Badran al-Maqdisi

472.                     Muhammad ibn `Abdullah as-Samuri

473.                     Al-Hasan ibn Yusuf ad-Dujaili

474.                     Diya’ ud-Din ash-Sharif

475.                     Shukri Sultan

476.                     Ahmad at-Takrawi

477.                     Sabri `Abidin

478.                     Muhammad Ahmad Shatir

479.                     Muhammad `Adil ash-Sharif

480.                     Ya`qub al-Qaisi

481.                     Dari `Abdul Ghani al-Bakri

482.                     `Abdur-Rahman Badri

483.                     Shukri Abu Rajab

484.                     Muhammad Muti` al-Hamami

485.                     Rishad al-Hilwani

486.                     Ahmad at-Tamimi

487.                     Husain Hasan al-`Uraiqi

488.                     Muhammad al-Falluji

489.                     `Abdul Hafiz al-Hamuri

490.                     Muhammad Damarah

491.                     `Arif ash-Sharif

492.                     `Abdur-Rahman ad-Dabrini

493.                     `Abdur-Rahim al-`Ulaim

494.                     Muhammad Shakir ad-Dajjani

495.                     Ahmad al-`Awri

496.                     Hasan Ma`ruf

497.                     `Abdullah ad-Dajjani

498.                     Husain Junainah

499.                     Subhi al-Muwqat

500.                     Muhammad ad-Dajani

501.                     `Arif al-Muhsairi

502.                     `Ali Ibrahim

503.                     `Abdur-Rahman al-Maliki

504.                     Ibn Nasrullah al-Masri

505.                     Ibrahim al-Harbi

506.                     Muhammad As`ad Qudurah

507.                     Muhammad Fawzi

508.                     Bakr an-Nawbani

509.                     Salih Hasunah

510.                     `Arif al-Husaini

511.                     Shakir al-Muhtadi

512.                     `Abdullah al-Muhsairi

513.                     Muhammad Abu Quraik

514.                     As`ad Sharif

515.                     Yasin al-Bakri

516.                     Raghib Mustafa

517.                     Rashid Qawwasamah

518.                     Rafia Mahmud `Abdul Halim

519.                     `Ali Rushdi

520.                     `Abdullah `Abdul Hafiz

521.                     Haidar `Uthman

522.                     `Abdullah Ghawshah

523.                     `Arif al-Khatib

524.                     Ratib al-Hararis

525.                     Husain ash-Shu

526.                     Muhammad Makki

527.                     Sa`id al-Agha

528.                     Muhammad `Awwad al-Falluji

529.                     Muhammad Salah

530.                     Muhammad Tahir at-Tabari

531.                     Isma`il al-Hafiz

532.                     Muhammad Tawfiq at-Tibi

533.                     Sa`d ud-Din al-Khatib

534.                     Yusuf Siddiq Tahbub

535.                     Muti` ad-Darwish Ahmad

536.                     Muhammad Salim al-Ghusain

537.                     Ahmad an-Nahwi

538.                     Saif ud-Din al-Khammash

539.                     Mahmud al-Hamuri

540.                     Abu Ishaq al-Marwazi

541.                     `Abdullah ibn Ahmad al-Ja`fari

542.                     Muhammad ibn Ahmad al-`Atushi

543.                     Yasin Mirghani al-Hanafi

544.                     Musa al-Qaddumi

545.                     `Abdur-Rahim al-Hanbali

The list above represents prophets, messengers, scholars from all four schools. Our noble prophets and messengers, peace be upon all of them, in their pronouncements from Allah on false religion, can be gleaned from surahs Ali `Imran (3), ayat 49-60 and 64-68; Al-A`raf (7), ayat 59-206; Surat ul-Kafirun (109), ayat 1-6.

The words of the scholars can be gleaned from the creedal texts they wrote and also books of fiqh, particularly under the sections Kitab ul-Hudud (the Book of Legal Judgements and Punishments) under the Bab ul-Murtadd (the Chapter on the Apostate). Every scholar mentioned above was at the least a Qadi and at most a Shaikh ul-Islam.

We have spared no expense in attempting the quote the best that Muslim Orthodoxy has to offer. Although these scholars lived at different times, their level of knowledge, command of revelation is more adequate than any group of social democrats, musicians, politicians, journalists and assorted theological trash along side reputable scholars who were tricked or lied to in order to garner a signature or stamp.

And we ask Allah to keep blessings our rightly guided teachers who preach and teach with righteousness and authority. And with Allah is every success.

Brother in Islam,

al-Hajj Abu Ja`far al-Hanbali

[1] Surah Ali `Imran (3), ayah 85

[2] Surat ul-Ma’idah (5), ayah 3

[3] Surah Saba (34), ayah 46

[4] Surat ud-Duha (93), ayah 11

[5] The writer believes it worthy to ask exactly which Muslims don’t know that the core tenets of Christianity or Judaism are or the basic beliefs/disbeliefs of their adherents.

Particularly irksome are the new foreign born preachers of rose bud Islam, giving coaching lessons in preaching to the kuffar when they never lived, ate, drank or went to school with them. How these people-who have lived sheltered lives around the gates or rulers, or in locations with no kuffar-came to be experts on Islam is an enigma to the writer.

[6] AD 1191-1273 (ruled AD 1232-1273). A former ruler of a section of Spain and a hopeless coward. After capitulating to Christianity and praising their false religion, he quickly converted and fell in step with the rest of the unbelievers. He even chose his own name, Gonzales Fernandez Zegri. See Islamic Spain, 1250-1500, by Leonard Patrick Harvey, pp. 331-332.

[7] Surat ul-Baqarah (2), ayah 62

[8] Surat ul-Ma’idah (5), ayah 69

[9] These can be found in the respect works of Lubab ut-Ta’wil fi Ma`alam it-Ta’wil, pp. 36-38; al-Muharrar ul-Wajiz, pp. 1402-1403; Tafsir ul-Qur’an, pp. 27-28; Zad ul-Masir fi `Ilm it-Tafsir, pp. 65-66.

[10] Surat un-Nur (24), ayah 39

[11] Surat ul-Bayyinah (98), ayah 6

[12] Surat ul-Hajj (22), ayah 17

[13] Al-Muharrar ul-Wajiz, pp. 1402-1403, Dar Ibn Hazm edition.

[14] `Umdat ul-Qari fi Sharhi Sahih il-Bukhari, vol.24, pp. 80-81

[15] ibid

[16] Surah Ali `Imran (3), ayah 85

[17] Surah Ali `Imran (3), ayah 19

[18] Surah Ali `Imran (3), ayah 85

[19] Surat us-Saff (61), ayah 9

[20] Surat ul-Kafirun (109), ayat 1-8

[21] Surat ul-Ghashiyah (88), ayah 3

[22] Al-Muharrar ul-Wajiz fi Tafsir il-Kitab il-`Aziz, pp. 1970-2971, Dar Ibn Hazm edition; Tafsir ul-Qur’an il-`Azim, pp.1987-1988, Dar Ibn Hazm edition.

[23] Zad ul-Masir Fi `Il it-Tafsir, pp. 1539-1540, Dar Ibn Hazm edition.

[24] Surat ut-Tawbah (9), ayah 31

[25] Surat ut-Tawbah (9), ayat 32-33; Surat us-Saff (61), ayah 9

[26] Surat ul-Baqarah (2), ayah 217

[27] Surat ut-Tawbah (9), ayah 29

[28] Surat ul-Ma’idah (5), ayah 78

[29] Surat ul-Ma’idah (5), ayah 72

[30] Surat ul-Ma’idah (5), ayah 73

[31] Surat un-Nisa’ (4), ayah 171

[32] Surat ul-Ma’idah (5), ayah 13

[33] Surat ul-Ma’idah (5), ayah 14

[34] Surat ul-Baqarah (2), ayah 120

[35] Surat ul-Ma’idah (5), ayah 59

[36] Surah Ali `Imran (3), ayah 65

[37] Surah Ali `Imran (3), ayah 67

[38] Surah Ali `Imran (3), ayah 68

[39] Surat ul-Baqarah (2), ayah 146

[40] Surat ul-Baqarah (2), ayat 159-160

[41] Tanwir ul-Maqbas min Tafsir Ibn `Abbas, pp. 26-27

[42] Surat ul-Ma’idah (5), ayah 65

[43] Tanwir ul-Maqbas min Tafsir Ibn `Abbas, pp. 126-127

[44] Surat ul-Baqarah (2), ayah 256

[45] Surat ul-Baqarah (2), ayah 256-257

[46] Surat un-Nahl (16), ayah 125

[47] Tanwir ul-Maqbas min Tafsir ibn `Abbas, pp. 294-295. This is the word of a companion who learned directly from the Messenger of Allah, peace and blessings of Allah be upon him, which is also present in the other commentary literature. This ayah has nothing to do with debating using Hellenistic theology, Shakespeare or any other speech that is not the True Speech of Allah.

[48] Surah Ali `Imran (3), ayah 64

[49] Tanwir ul-Maqbas min Tafsir Ibn `Abbas, pp. 63-65

[50] Surat ul-Qalam (68), ayat 8-9

[51] Surat ul-Kahf (18), ayat 103-104

[52] Surat ul-Ma’idah (5), ayah 67

[53] Surah Saba’ (34), ayah 46

[54] Surat ud-Duha (93), ayah 11

[55] These are the only valid madhhabs accepted by consensus and the Imams who compiled them have each been prophesied by the Messenger of Allah, which should be enough for us to understand their rank.

[56] The writer is not suggesting in any way in this text that there is to be no contact between Muslims and unbelievers and that we are not to treat are neighbours with righteousness but if one reads and listens to the words of the advocates of universalism, what is being advised is far more than merely respecting your neighbour.

[57] The author is referring to a new customer that has appeared amongst counterfeit preachers and teachers. This tenet of faith basically allows the rolling of the calendar cycle to dictate when something has been agreed upon. A case in point is regarding intoxicants such as cigarettes.

The writer has in his possession rulings from the year AD 1656 and earlier ruling that smoking is impermissible. There is one that even states consensus. But the current thieves and wolves in the Ummah’s leadership positions state that the matter is “perplexing to scholars” and that the harms and dangers of cigarettes until just recently were “virtually unknown to the scholars.”

A new ijma` or consensus was devised in which there was “agreement that there was disagreement”; the same holds true for marriages by earthly lords and false religions, usury in its’ various forms as well as same sex marriages.

Gone are the agreed upon precepts before, as today is a new age. Thus there is a new ijma` to replace the old ijma`. These people still have yet to present their evidence for the rolling ijma` in any written or spoken form that is intelligible and traceable to the first three generations.


Figure 1A: The Parliament of the World’s Religions, the first order of business before this was to try and establish that there was not one but THREE religions of Abraham.

Dhul Qa`dah/Dhul Hijjah 1429





Glorified are You! Our Lord! You have spoken rightly when You said of the members of false religion,

And you will find treachery and deceit in all but a few of them.[1]

You have commanded us to preach and to do so fearlessly. You have never told us to do anything but righteousness.

Say, I preach to you but one thing: that you stand up for the sake of Allah in pairs or singly.[2]

The ‘Trialogue of Abrahamic Faiths’ was first popularised by a Mu`tazilah cultist by the name of Isma`il al-Faruqi.[3] He used this expression to point to his position that Islam, Judaism and Christianity, all issue from the same source and the adherents worship the same “God of our Father Abraham.”

This type of thinking, especially in the English speaking countries that Muslims inhabit, is being pushed forward with an aggressive agenda funded by government projects utilising the coffers of the taxpayers.

It is now that we can see for a surety-those who have taken authority in these very countries-that the Islamic establishments here and in Muslim heartlands are to a large degree in a state of apostasy. This does not mean that all within them are apostates or those that occupy their ranks are outside of the fold of Islam.

But rather, the apostasy referred to is in the organisations when they attempt to speak on behalf of Islam. During times of need, when a mouthpiece is required to moralise on “what Islam says,” these organisations are chosen. And from the time they open their mouths to the end, they espouse every blasphemy and word of evil that exalts itself against Allah.

The words they speak-couched in piety and righteousness-when tasted and ingested by the believer, act as theological poison, destroying every good deed intended to spread this faith and be a witness to the testimony of Allah. As this war is already here, it must be faced head on, resisted masjid by masjid, street by street, city by city, county by county and country by country.

The Orthodox must again go on the march as the organisations that have insinuated themselves into positions of responsibility have ceded their mantle of authority and are calling the Muslims to nothing in reality but mass exit from the faith. It is therefore the duty of the writer to call to the reality of this matter.

We ask that you give a careful perusal to the following text and if your heart has been burdened with what is in it, let us know and let others know. Contact us and let your name be added.

Disseminate this and defend Muslim Orthodoxy from the wolves and vicious lions that are tearing at its’ flesh. Let other believers know that the time is always ripe for preaching the faith and they now, as was 1200 years ago in Baghdad with government scholars and cultists, are required to discharge their duty and defend the faith.

[1] Surat ul-Ma’idah (5), ayah 13

[2] Surah Saba’ (34), ayah 46

[3] AD 1921-1986. A Palestinian writer greatly affected by the Mu`talizah takeover of Al-Azhar in the 1960s by Mahmud Shaltut, he helped revive the centuries dead cult and even brought it to the United States in English. The writer was disturbed to find college students arguing about the “createdness of the Qur’an” at a rally in Portland University (Oregon) among members of the Saudi Communist Society, who quickly referred him to these works in translation.

His other abysmal works include texts outlining the use of Arab nationalism as viable means to spread Islam. He and his wife were later murdered by a knife wielding psychopath that gained access to their home. To this day, it is still unknown who committed the murders.


The Archbishop of Canterbury bowing before the Queen, a representation of state supremacy over religion. Are there conditions in place edging Muslims towards such a state?

Rajab/Sha`bān 1429


The United Kingdom was embroiled in a terrible storm this year, so much so that the Archbishop of Canterbury, the deputy and also a few judges have been asked to resign due to what some have perceived as their ‘overstepping the bounds’ and ‘surrendering to the terrorists’.

The fire was seemingly kindled by the Bishop of Rochdale, Michael Nizar-Ali. [1] In an article at the beginning of the Christian year 2008, he remarked that the Judeo-Christian values that the United Kingdom was founded upon were being eroded by multiculturalism. But a more serious threat was looming. There were ‘no-go areas,’ places were people who were not Muslim were not welcome, these places in the very heart of the United Kingdom. [2]

This country was increasingly being made more Islamic, due in part to the large influx of immigrants as well as the artificial amplification of the Adhan in certain areas. This strange, foreign and un-Christian culture was on a collision course with the already shared values of Christendom.

The bishop of Rochdale went on to declare that if something more was not done, Christianity would be lost in the increasing environment of ‘Shari`ah Compliant’ bank loans, Islamic intrusion into civil law and almost far-right intimidation tactics being used for advancing their cause; all of this at the behest of multiculturalism.

His article,[3] although terse and unlettered in its’ overall delivery and presentation, brought condemnation from some quarters but was able to re-ignite the flame of some church officials and congregants who have watched the vultures circle over the fetid corpse of Anglicanism for the best part of a century and hoped for revival. But the ignited flame for some reason died down, the news reports and national attention re-directed to new stories.

But then the fuel that would not only ignite the embers, but would bring the flames as high as a mountain arrived. Dr. Rowan Williams, titular head of the Anglican Church, on 7 February 2008 stated that incorporating certain laws from the Shari`ah into UK law was ‘unavoidable,’ indeed ‘appropriate’ and that Muslims should not have to choose between the two stark realities of ‘cultural loyalty or state loyalty.’

He went on to explain that these laws included marriage, divorce, commercial law, child custody and also banking codes. It would be these that could, would and should be incorporated for the sake of cultural cohesion, greater acceptance of Muslims as contributors to British society and also cultural sensitivities to certain religious scruples that the followers of the Prophet Muhammad, peace and blessings of Allah be upon him, possess in their daily life.  [4]

The reaction from religious and secular circles was as raw as that in the national newspapers. Dr. Williams had surrendered himself and handed the entire United Kingdom to extremists on a platter. Calls came for him to be publicly rebuked, with even some voices demanding his immediate resignation.

Repeatedly, it was stated how ‘alien’ and ‘utterly incompatible’ Shari`ah was with the way of life and espoused freedoms that people had come to know in the UK, United States, Canada and other secular countries who could weigh in on the topic.

And to illustrate the point and make sure the people knew what was at stake, articles were printed with how many hands and heads were chopped, adulterers stoned and democrats in infancy silenced in majority Muslim countries throughout the world ruled by ‘total Shari`ah.’

Keeping the current climate in mind, then understanding how Muslims have always been and are now viewed, all the reactions given to the Archbishop would be of no surprise.

The only exception to the unanimity of condemnation of the prelate’s musings was the government of the United Kingdom. When it came to be prodded for its’ opinion on the now open fracas in its’ midst, rather than condemn the embattled Archbishop or call for his swift removal, Downing Street refused to denounce him and then at the same instant said it would be willing to change some laws ‘to reflect Muslim sensitivities’ when necessary, but that ‘the general position is that the Shari`ah cannot be used as justification for committing breaches of English law nor can its’ principles be used in civil courts.’ [5] We then fast forward to the Lord Chief of Justice, Lord Phillips of Worth Matravers, who waded right into the dark, murky waters and offered a statement just as brazen as that of Downing Street while speaking at the East London Muslim Centre (read masjid), in Whitechapel. [6]

He remarked candidly to the assembly that, “It is possible in this country for those who are entering into a contractual agreement to agree that the agreement shall be governed by a law other than English law.” [7]

The analogy of throwing water on a grease fire is not sufficient to describe the hysterics engaged in by think tanks, civil rights bodies, conservative Christian councils and advocates of secularism upon the airing of Phillips’ avalanche statement.

Although Dr. Rowan Williams sought to soften his words by citing misinterpretation of his assertions, the UK government and Phillips have been resolute in what they delivered with very little modification.

There can be reconciliation between Islam and earthly governments that accommodates the best of both. The temporal governments state that their purpose is to rule-and they intend to-while at the same time offering an opportunity for other religions to be tolerated, even accepted and made state religions.

This is based upon the presumption that there will be certain allowances granted that regulate that religion, thus making it palatable with the particular government holding the reigns of power.

And once this happens, Islam can easily become a state religion, with subsidies, grants, sponsorships and legal protection included. To the cursory observer, such news is reason for joy and exulting. Islam has finally come to the point where it is mainstream.

It is now part of public life in such a way that it is undeniably indigenous. One would not be able to tell the difference between whether one was a Muslim, Christian or Jew under such freedom felt as these religions have coalesced and melted into one another.

The Prince of Wales and his mother the Queen are increasingly being referred to as ‘Defender of the Faiths,’ as ‘faith’ is no longer singular it is plural, just like the multicultural societies that we are supposed to currently occupy.

But what of the winds that are blowing us in this direction? Are they winds of change for the better? Or are they perhaps a cautionary wind, alerting the wise to a larger storm brewing for which we must brace ourselves?

The way to access the designs of earthly rulers and their governments on the believers is the look at the past examples we have when Islam has been a ‘state religion,’ an accepted religion on ‘selected civil issues.’

There have been many examples throughout history, but the most thorough example of this phenomenon-and one that could resonate more and be more easily apprehended by a researcher as it is present amongst us-is found in none other than Egypt’s Al-Azhar university.

It ranks alongside of the Al-Qarawiyyin[8] University as the oldest consistently functioning university in the world. Both are centres of Sunni or Orthodox learning; the only difference being that in the case of Al-Azhar, Orthodoxy was not always the case.

The first foundation stone for a large seminary in Egypt was laid by the Fatimiyyah[9] rulers in 359 AH (AD 969). These were Shi`ah of such a hue that there are still some masjids in Egypt and other places that had been under their dominion that are facing away from Makkah and towards Iraq, which contains the compound of Karbalah.[10]

The Fatimiyyah were vigorous builders and sought to leave an imprint upon Egypt, North Africa and Sham[11] and the other places they ruled for all eternity.

The best way to do this was to leave a shrine or similar buildings that testified to their power. So from359-361 AH (AD 969-971), they built the Al-Azhar Masjid and dedicated it to Our Lady Fatimah, may Allah be pleased with her, the youngest daughter of the Prophet Muhammad, peace and blessings of Allah be upon him.

She was also the wife of `Ali ibn Abi Talib, may Allah be pleased with him and through their lineage all Shi`ah claim to have some connection, by authority and through theology.

The Al-Azhar seminary was built next to it in 378 AH (AD 988), although classes began in earnest 364 AH (AD 975) on such diverse topics as creed, grammar, fiqh, mathematics, inheritance, governmental policy and more.

Al-Azhar continued to be the core university in North Africa and Sham for Shi`ah learning and rule until the Sunni ruler, Salah ud-Din al-Ayyubi[12] removed them in 562 AH (AD 1169) and expelled them from Al-Azhar.

He revamped the entire curriculum and Al-Azhar quickly began to become the leading Sunni university for people to flock to, again second only to Al-Qarawiyyin.  So many scholars throughout history passed through its’ doors, to recount all of the names would not be possible in this short piece.

But great scholars such as Imams Mansur al-Buhuti,[13] Muhammad ibn Muhammad as-Sa`di,[14] Taqi ud-Din al-Futuhi[15] and others are more than enough evidence of the greatness that was brought to the university upon its’ being commandeered from the Shi`ah.

Al-Azhar, according to its’ name, ‘the shining star,’ continued to be just that for centuries, independent but able to address the needs of the government by passing rulings when asked or giving them impromptu. This often brought difficulty to the scholars as the rulings would be divergent from oppressive policies or even misappropriation of funds that would occur at the hands of lavish rulers.

The takeover of Egypt by the British in the colonial period brought a new dynamic to the country. It came to the attention of the Earl of Cromer, British Counsel-General in Egypt,[16] the respect that people had for Qadis, Muftis, hadith scholars, theologians and other high ranking scholars and people of knowledge. He reasoned that if there could be a way to harness this, rule over ‘this oriental people’ would run more smoothly and he and British colonial authorities would be less likely to meet with revolt.

The Earl started this process by grooming and preparing ‘men of religion’ for this role, the most famous of them being a young man by the name of Muhammad `Abduh.[17] He was the first government Mufti used by the British Empire in Egypt and his rulings were made to coincide with government policy and practice.

These ‘eerie coincidences’ were always broadcast widely, knowing that the laity respects scholarship and the people of knowledge. The phrase Shaykh[18] ul-Azhar was used in popular parlance and every chief scholar of the institution was no longer chosen by the scholars (who would decide who was the best amongst them), but rather by appointment of the British Counsel-General, who would make the decision after looking into the matter. Thus scholars became ministers in the government and could likewise recommend ‘men of religion’ that they found particularly suited for serving the cause or modernisation.

And if there were differences in understanding, any people fomenting sedition against the new Al-Azhar programme were suppressed or marginalised by a much more organised, streamlined and well funded panel of government paid charlatans.

`Abduh, for his service, soon had the job of Shaykh ul-Azhar and chief Mufti combined into one office all at once. He was now the most senior and authoritative force in Egypt under the directive of the government. He had two main disciples,

Muhammad Rashid Rida,[19] who represented the most conservative arm of his thinking and `Ali `Abdur-Raziq,[20] who went further than his teacher in many of his pronouncements. Raziq wrote in the year 1335 AH (AD 1919) that the Qur’an and the Sunnah, as the two sources of law mention nothing about a particular type of government.

Furthermore, there is no consensus that the khilafah, Shari’ah or any such government should be established or re-established in light of its’ collapse. Although weakened, there was still enough strength left in some of the non-governmental forces of Al-Azhar to have him removed from his judgeship for suggesting such a thing. But these paid informants were not defeated yet.

Governments had sought to bring this mammoth institution to heel, but none was as successful as the Free Officers revolution brought about by Col. Gamal Abdun-Nasir in 1371 AH (AD 1952).

Once they came to power, the Free Officers fully secularised Al-Azhar, brought it into line with socialist policies and promoted ‘freedom of thought,’ which meant ideas of any stream, be they evolution, uniformitarianism or catastrophism, were free to be taught without interruption. Few remained who could try to keep the tide from engulfing everyone.

The state religion of Egypt was declared to be Islam and a policy of capitulation between the scholars and rulers was introduced. Dire consequences were promised to anyone who flouted the new directives.

The infamous `Ali `Abdur-Raziq’s writings were widespread as the open door policy on dissent was encouraged. And Raziq was good to his employers in that he sought to theologically stifle any opposition to their rule.

Consider his words, “From this, the reader can see that it is not only the Qur’an which prohibits us from thinking that the Prophet, peace and blessings of Allah be upon him, was calling us, along with his religious message, to found a political state. Nor is it only the Sunnah which also prohibits us from doing so.

Rather, along with the Book and the Sunna comes the wisdom of reason and what the meaning of the message and its’ nature reveal. For the trusteeship of Muhammad, peace and blessings of Allah be upon him, over the believers is the trusteeship of the message, untainted by anything that has to do with government. Away with all of this government talk!

There was no government, no state, and nothing of the tendencies to politics, nor of the aims of kings and commanders. Perhaps, the reader has by now been guided to what he had been questioning in the beginning about the lack of any aspect of government or the aims of a state during the prophetic epoch. The reader now knows that there was no government organisation, nor were there trustees or judges, a seat of government, and so on.[21]

Hopefully, the darkness of this dilemma which the reader faced has now been transformed into light, and fire has been transformed into coolness and peace of mind.” [22]

The next government scholar that stepped onto the scene was Muhammad Ahmad Khalafullah.[23] As with any government hostile to revelation, the easiest way to stop conflict was to spiritualise it. Khalafullah began by stating that the Qur’an is not an exact replica of history, facts or historical people.

Rather, its’ message was focused on metaphors, storytelling, sacred fables (or also known as sacred mythology) and so forth to draw the readers attention to moral truths.

Furthermore, there was the battle between the scholars and the government that was continuing. The Egyptian government, which was courting the people to believe that authority rested in popular opinion based upon the vote (which was vested in and legitimised the governance of the regime), needed the help of Al-Azhar and its’ well oiled religious machine.

They found this in Khalafullah, who, hearkening back to theological ancestor Muhammad `Abduh, mouthed his progenitor’s words, “The teacher and imam, Shaykh Muhammad `Abduh stated, ‘Those in authority in our time are: the great scholars, the commanders of soldiers, judges, big agriculturalists and merchants, the owners of public interest,

heads of corporations and companies, heads of political parties, the most intelligent people among the writers, physicians and lawyers. And this also includes those whom the Ummah trusts and refer their problems to, no matter who they are and where they are at any moment.’ ” [24]

Thus by widening who ‘those in authority’ were, it made it possibly to overwhelm what the scholars were teaching and preaching simply by sheer numbers. But there were still righteous scholars in Al-Azhar, small they may be, but they were present.

So what would one do if they began to express their authority, nay their right to authority as those in authority? Khalafullah again used his role model `Abduh, who faced the same opposition in the beginning. The reader must examine carefully to follow the logic:

“The teacher, the imam, Muhammad `Abduh, speaks on the issue of ‘those in authority’ and their authority, which the Noble Qur’an has given them, that ‘if they were to agree on a matter or a ruling, they must be obeyed, provided that they be from among us; that they do not contradict the Laws of Allah or the Sunnah of His Messenger which was given to us;

that they should be selected to look into matters…the people must accept these judgements and submit to them in secret and in public. ’ ”[25] We therefore see a number of points from these two quotes given by Khalafullah to cement his and the government’s position.

a.      Those in authority are a huge throng of people, in contradiction to the ayah and those who understood the ayah from the first three generations and after.

b.     No matter who those in authority are, it is binding to follow them.

c.      Those in authority can only be chosen by `Abduh and those already in authority.

d.     What those in authority command are to be obeyed in private and public.

e.      The above four points laid the foundation for authoritarian and oppressive government that we see in Egypt.

A careful look at the matter will reinforce the previous points in our minds. When one seeks to question or examine the position of the government, it immediately assumes the garb of scholarship, hiding behind its’ clerical establishment.

They echo the same authoritarian words of the regime of choice, but couch it in the smoke and incense of pious chivalry and serene displays of religiosity.

It then becomes the case that the religious establishment bolstered by the government becomes so powerful; it makes decisions of self preservation in favour of the government and itself without prompting.

It may teach and preach blasphemy but is so far above reproach, who can reach it to protest without going to jail, losing their funding, being exiled or being labelled extremist?

But even in all this tribulation, Allah still brings about His Affair. The first non-Egyptian head of Al-Azhar and one of the few Malikis,[26] Shaikh Muhammad al-Khidr Hussain,[27] may Allah have mercy on him, somehow slipped through the screening process.

Rather than being appointed by the government, he was chosen by scholars and began to make his way through the ranks. Before long, he was in the head position. Both the government and worldly scholars sought to tempt the great Maliki scholar, but they were rebuffed, in spite of them calling him Shaykh ul-Azhar.

He resigned when the pressure of the government restructure at Al-Azhar became too great to weather. He made his way back to his native land of Tunisia but also returned to Egypt from time to time. It was there he was buried when he died. But these are relative rainbows during heavy rain storms. And the Ummah was forecast to have more rain and sadness from an establishment that esteems itself as Sunni.

Enter into the picture Shaykh Mahmud Shaltut. [28] When he was appointed to his new position of Shaykh ul-Azhar by the government, he gave this ruling about usurious bank loans and transactions, the first of its’ type of be simultaneously endorsed by both government and scholars in the Muslim world:

“And it is my conviction that the necessity of the one taking the loan and his need lifts any sin from him in doing that action.” He also said further, “And the government, as we know, has great need to rectify the circumstances of the Ummah at large and to protect it from its’ enemies who may harm it. And the traders have greater need of it due to their commerce and commodities and the fact of market use that can help the Ummah.

And we see this and the machinery and building equipment as of like necessity which the Ummah cannot do without and it is a help to the Ummah and the people to be able to improve their standard of living and circumstances. And the basis of Islam is ease and removing hardship.” [29]

This same Shaykh Shaltut gave a ruling regarding the Shi`ah, in which he said, “That which is also known as ‘Imam based’ or ‘Twelver Shi`ah’ is a school that is correct to follow in worship just as other Sunni schools of law. Muslims must know this, and ought to refrain from unjust prejudice to any particular school of thought, since the religion of Allah and His Revealed Law was never restricted to a particular school.

All mujtahids are accepted by Allah the Exalted and the one who is not a mujtahid is allowed to follow them and practice what they proscribe in their fiqh, and there is no difference in that regarding worship or transactions.”[30]

He then promptly opened up a faculty to host and help organise and facilitate matters for Shi`ah theologians, stating that they share the same belief about the Qur’an being created and so forth. He was instrumental to the Ahmadiyyah Movement as well when he pronounced the Prophet `Isa, peace be upon him, dead, stating that there is no authentic text for his living on.[31]

It now seems that the Shi`ah, which are growing in ever increasing numbers at Al-Azhar, are gradually reclaiming what was once their school. [32]

Shaykh ul-Azhar also mentioned about apostasy that “it carries no punishment in this life and that Allah only mentions punishment in the Hereafter.” [33] The entire Al-Azhar institution later fell in step by boldly announcing,

“The Islamic Research Department of Al-Azhar University has hereby decreed the penalty for apostasy as null and void[34] and that the ways of repentance are open for the apostate at any time in his earthly life.” [35]

And such treasonous behaviour would not be complete without equalising the world’s various false religions and holding them in equal value to Islam. Shaykh Jad al-Haq `Ali Jad,[36] government appointed grand mufti who in 1982 was proclaimed the 42nd Shaykh al-Azhar, gave his ruling that all religions were of heavenly origin and strove for the same cause and the same outcome. [37]

This ruling of his was so abhorrent at the time, even some cultists opposed him and there were protests in the streets. There was still no way to unseat the Shaykh ul-Azhar, the titular head of state sponsored Sunni Islam.[38]

And with each successive stage, they became emboldened by their power, realising they could not be hampered by any earthly means. All divorces, marriages, inheritance, business or any other documents of an Islamic nature are not valid unless ratified by the government first and then rubber stamped by Al-Azhar.[39]

Muhammad Sayyid at-Tantawi,[40] Shaykh ul-Azhar, stated that, “There is no difference between the Sunni and the Shi`ah and whoever should declare there is no god but Allah is a Muslim. And the difference, if any, is in branches, not fundamentals and foundational principles.” [41]

The Shaykh is also know to have welcomed the Pope to Al-Azhar in 24 February 2000, stating about the Roman Catholic pontiff that, “The Pope’s efforts for peace, love, and moral values and virtues are precisely the goal of all the revealed religions.”[42]

Yet again, there were huge protests, but little could be done to combat the dry rot that has become so common of Egypt’s scholars and theologians.[43]

In the United Kingdom, the United States and Canada, the same reality is emerging; that reality being of a state religion Islam. The decree is “you may have your Ramadan, your `Eid (whichever day your Imams have decided for you), some aspects of civil law, but we will decide the scope, breadth and depth of the entire discourse.”

And this is the basis of the matter that we are being presented with currently. How is that possible when ‘Islamic Revival’ is so prevalent in ‘the West’? Why would such a diabolical thing become possible when so many of us are working for the common good of Muslims and are alert to clear and present danger? Are we?

How far have Muslim institutions reached to resemble their Al-Azhar counterparts would first need to be assessed in order to realise the gravity of the challenge that we must stare in the face. It is of use to remind the reader that Shaykh Mahmud Shaltut is the teacher of most the of the South Asian,

sub-Saharan African and Malay students that flocked to Al-Azhar during his tenure, so this explains the malady in Muslim communities of that type and the reason for the remarkable similarity in speech. The words of these imams coinciding and matching verbatim are not by chance, they were programmed.

There are three steps to Islam becoming a ‘state religion,’ controlled and malleable in the hands of earthly forces, which rotate the puppet strings that make their scholars dance:

a.      Co-dependency of ‘men of religion’ on these forces by way of belief that there can be a reconciliation between the way of Allah and those who oppose what was revealed.

b.     A legitimacy that is either self-imposed or accepted by Muslims that are looking for spiritual guidance.

c.      Parallel agendas that are first fluid become hard between the two parties until one of them, the men of religion, are completely subservient to the other.

In the United States, the dominant organisations depend on the government for guidance, bringing their masjids and places of teaching in line with that system in the great majority of cases. The writer has seen this in masjids on the West Coast and in Texas, New York, West Virginia and other locations where the United States flag hangs just in back of the place where the Imam preaches.

The writer has been witness to and has seen the culture of the ‘shahadah certificate.’ In these masjids controlled by the ‘Islamic organisations,’ when someone walks in, deep in the throws of pain and sorrow due to their idolatry, they are ushered into the back room. They are told about Islam, given the basic breakdown and then they are made to repeat the testimony of faith in Arabic and English.

All seems well and good, but there is a sinister back drop that the unsuspecting convert did not envisage. He is presented with a certificate noting the date, time and place of his entrance into Islam, along with the person that has given him the testimony of faith.

Then just under his name is his home address, taken for ‘administrative purposes.’ The writer and the brothers, upon further investigation, came to know that these certificates were being copied and one was sent to the Federal Bureau of Investigation as part of a security measure agreed when the organisation and the US security forces made this agreement in the early 1990s at their annual meetings.[44]

These certificates are not only disturbing from the angle of the security services having  a log of new Muslims with so much free information that unsuspecting persons do not know is being used. But this culture has been perpetuated in marriage, study abroad, hajj and many other things.[45]

Converts who are in the United States and desire to study abroad find themselves rebuffed and rebuked for the absence of one of these certificates. Some of them suffer the humiliation of having to re-take their testimony of faith in front of witnesses.

Still others refuse this on principle, believing that what was done in front of Allah is sufficient and no masjid or organisation may mandate that. They remain in the hinterland, finding difficulties going on hajj, studying Islam, getting married, being accepted within communities and sometimes attending congregational prayers.[46]

Those that refuse the certificate culture are deemed untrustworthy and are sometimes reported to the authorities due to their seemingly suspicious behaviour.

It is these bodies, helped by the government that decide what legitimacy is and is not in Islam. Things that are popularly known of Islam are treated as if they never existed or that the movement of the Gregorian calendar dictates their validity.

In the United Kingdom, a young lady Shabina Begum, refused to go to school without wearing the khimar and jilbab outfit that she had become convinced Muslim women must wear.[47] Her school, which required school uniforms but made concessions for the Pakistani national dress of shalwar kameez, would not accept such a sweeping change and promptly suspended her.

Over the next few years, a battle raged between this reserved, unassuming woman and her entire school board over whether she had the right to cover everything of her person except the face and hands with long clothes. It was expected that the host culture and its’ established institutions would protest against something they saw as alien.[48]

But it was the Muslim institutions that were more scathing in the condemnation, bending their theological backs in servile submission to their overlords. When Miss Begum was pronounced victorious after the battle,[49] Yasin Rehman, representative of the Luton Council of Mosques, which supported the school during the first court challenge, said:

“There is no prescribed Islamic dress code. People of Islam, like other religions, say that you should dress modestly. How do you define that? This will create a lot of complications.” Another organisation was slightly more charitable when it remarked, “The British Muslim community is a diverse community in terms of the interpretation and understanding of their faith and its practice.

And within this broad spectrum, those that believe and choose to wear the jilbab[50] and consider it to be part of their faith requirement for modest attire should be respected.” [51] In 2002, while the court battle was still in full swing, the masjids of Luton, Regents Park and the Islamic Cultural Centre weighed in by saying that the clothing that was being enjoined at the school was valid, thus sealing the youngster’s fate at bringing a case. “They are Muslim theologians,” the legal teams grinned. “They should know.”

The government had both spoken and proved a point. The first was that they could allow flexibility in the rule as long as there was no standard. Islam did not require any modest dress, only loose clothes, and the leading Islamic centres had backed them explicitly or implicitly.

Further to that, the United Kingdom proved that these Islamic bodies were so integrated and in subjection that they would contradict their own religion (and fight with one another on how far or obvious that contradiction should be) rather than risk social backlash, something that Shabina Begum was left to do on her lonesome.

And with every state religion or panel of government scholars, loyalties must at times be tested to make sure that they are real and authentic. After the actions of Tuesday 11 September 2001 and the Friday 7 July 2005 bombings in London, Downing Street began to quicken its’ pace with the governing bodies purporting to represent Muslims.

They began propagating initiatives or a series of roadshows to counter ‘extremist ideas’ amongst Muslims. This was set up after the government had summoned a number of Muslim groups to its’ doors to set up events and organise bringing various scholars and Muslim celebrities into the UK from abroad to present what the government desired to see as an acceptable form of Islam.

The Foreign Office quickly used its’ influence to mould and shape the Young Muslim Organisation, Federation of Students Islamic Societies and Q-News Magazine into workable think tanks that could implement their strategies. [52]

So in order to show loyalty, dedication, fidelity, sacrifice and unbending devotion towards the earthly governments that are believed by their devotees to have the power to deliver safety and security, Islam must be reduced to ‘religion’ or ‘state religion’ and follow in the same path, sandal strap, footstep and all as the temporal government of the time.

Consider the case of a Mr Abdul Qadir Barkatullah,[53] head of the UK Islamic Shariah Council and senior official at London’s Finchley Masjid. Barkatullah, seeking to syncronise British and Islamic law, has drawn up a marriage contract that effectively bans polygamy in any form.

Those who are British would state that there is already a law on the canon that outlaws “bigamy,” so there should be no concern about such things happening at registry offices with official sanction. But what Barkatullah is aiming for is not strengthening the civil laws, but making Islamic marriages, religious marriages not done at registry offices, subservient to English law.

The ‘mufti’ stated without any reservations, “Practically speaking, a second, parallel marriage is frowned on.” The draft of what he has brought is being considered by ministers and thus marriages at masjids without British mandate would be null and void and the children illegitimate, according to Barkatullah when he declares, “No Muslim should seek to contract a marriage without the full protection of the law of the land.

Persons most likely to be harmed by avoiding the civil registration would be the wives, who would only then have the status in the United Kingdom of unmarried partners, a status forbidden in Islam.[54] The children would be illegitimate. No Muslim man should wish to put his spouse or offspring in such a dishonourable position.”

For him it is not enough that the children of Muslims, their marriage ceremonies, the sacred rites of divorce and so many other Revealed Laws are seen as worthless, but it has to be the case that masjids will also persecute Muslims in the nikah or be shut down themselves for non-conformist practices. [55]

The writer would then advise the reader that the United States, United Kingdom, Canada have their institutions and their Shaykh ul-Azhars in every corner, their lips puckered in ready to kiss the rings of rulers who rise and fall for nothing but earthly riches.

Orthodox Muslims should be wary and wise at the same time; wary of the seeming pleasantness shown by lawmakers and judges towards certain ‘spokesmen for Islam’ and ‘traditional ways of Islam.’ They should also be wise to history and choose their teachers, role models and sages carefully.

If this is not done, a great punishment could result in which more innocent are injured than the guilty, who have brought the wrath in the first place. And may Allah keep us safe and guard the hearts, minds and decisions of the rightly guided scholars.

Brother in Islam,

Al-Hajj Abu Ja`far al-Hanbali



[1] b. 19 August 1949, in Karachi, Pakistan to Christian parents (although his father James converted from Islam), he began identifying himself as a Christian during his teenage years and was formally accepted by the Church of Pakistan at the age of 20 years old.

[2] When challenged to give examples of this and substantiate his point, the Bishop was less than forthcoming and spoke of a ‘general concern’ that he had on the subject. Such specific information would also be of interest to the writer, who has lived in Ireland (Northern and Southern), England, France and a number of other locations for the past ten years and has not witnessed such occurrences in not only the United Kingdom but Europe.

It is also difficult to gauge how much travelling, assessing and concluding he could have done on such areas in between his active work at the parish, officiating at services, commissioning inter-faith work with scholars of Al-Azhar in Egypt, raising a family and being the 106th Bishop of the Diocese of Rochester.

And if it was a second hand source, then the veracity of their claims would have to be checked by the listener or by referencing eye-witness accounts that would have intimate knowledge of the area (s).

[3] Please see article from 7 January 2008 article in the Sunday Telegraph.

[4] Please see full coverage of the story in the The Daily Express (8 February 2008), pp. 1, 5, 10-11; The Daily Mail (9 February 2008), pp. 1, 2, 10, 16.

[5] Please see The Daily Express (8 February 2008), pp. 4-5

[6] This is the very same centre with members of staff and congregation that physically assaulted Muslims (with their hands and blunt objects to boot) working as drug counsellors in the Tower Hamlets housing estate (statistically the worse location in the UK for heroin abuse, suicide, adolescent abortion and murder) who came to question why some of the money funnelled into the Centre was not being used for more outreach to the youth.

One of the soft-spoken brothers of Bengali origin, Manzoor (a close friend of the writer who invited him to speak to the youth and do presentations against gang violence), received a concussion in the melee. The reasons why were never revealed and there was great effort to paint drugs counsellors, planned parenthood advisors and GPs as extremists who were trying to wreck the lives of ‘moderate Muslims.’

[7] Please see The Independent (4 July 2008), pp. 1-2 under the article Sharia Law ‘Coming to Britain; The Daily Express (4 July 2008), pp. 1 and 9 under Sharia Law is Backed by Top Judge.

[8] Est. 245 AH (AD 859) by the noble woman Fatimah al-Fihri, may Allah be pleased with her, who fasted during its’ building to make sure her intention was sincere. T

he family had migrated from Qarawiyyin in Tunisia to Fes and named the university after their former locale. The university has hosted scores of scholars from around the world and is the world’s oldest, continuously functioning university on earth and is in the Guinness Books of Records for that very fact. And this Sunni institution remains an inspiration to all who go there or hearken to look at the oldest extent Sunni edifice to scholarship.

[9] Rule lasting from 296-567 AH (AD 909-1171). An Isma`ili Shi`ah dynasty founded by Sa`id ibn al-Husain al-Mahdi Billah [d. 323 AH (AD 934)] and ended after the defeat and expulsion of Al-Adid [d. 567 AH (AD 1171)], Fatimiyyah rule spread from Morocco all the way to and including Sham, which is today’s Syria Jordan, Lebanon, Palestine and Israel and also Sicily.

Their rulers were prolific builders and popularised their unorthodox beliefs by building Al-Azhar University and sending out missionaries to various districts. It is an interesting historical note that they were not able to convert these areas to their religion, every after a century or more of their rule.

[10] This is a sacred and tragic site for Shi`ah people, a cult of some 165 million or more people, who were one of the early cults that broke away from Muslim Orthodoxy centuries ago.

Karbalah is the site where many of the family of the Prophet Muhammad, peace and blessings be upon him, were wrongly killed and their blood spread by oppressive means. Shi`ah re-enact these events in passion plays and processions throughout the year, with some of them making pilgrimage to Iraq and other places to pay homage to slain companions.

Those who are especially devoted can be seen on the news, crawling from the homes all the way to Karbalah in the hope that these deprivations, flagellations and emulations to themselves will bring ultimate redemption in the Hereafter. Let the righteous believer beware of being caught in the snare of innovated worship and the cults who propagate it.

[11] This refers to the countries today known as Syria, Jordan, Lebanon, Palestine and Israel.

[12] 532-589 AH (AD 1137-1193). The protector of the faith, the hero to millions and military genius, he was a rallying point for the Sunnis who were suffering under the rise of the Shi`ah cult and false religion of Christianity, in all of this forms.

It was in his time that Jerusalem was taken back and the Dome of the Rock and Al-Aqsa Masjids (which the Christian Crusaders transformed into a church and a horse stable respectively) were re-consecrated and restored to their former greatness. And it is to this day because of his legacy that the Christians of the Holy Sepulchre Church have stopped murdering each other due to their various sects regarding who should open the door to the church.

Indeed for the past 1,000 years, a descendant of Salah ud-Din al-Ayyubi, has assisted in resolving these squabbles. Throughout Egypt, north and south, seminaries and monuments in great numbers were been built by him or at his insistence.

[13] d. 1051 AH (AD 1641). Judge, preacher, codifier and renewer of the faith, he was one of the most faithful students to the sons of Imam Musa al-Hajjawi, may Allah be pleased with him, and wrote several classic texts on creed, fiqh and grammar.

[14] d. 900 AH (AD 1495). Historian, theologian and hadith scholar, he lived most of his life in Cairo and taught at his home, in the University and even at the masjid in between prayers. He lived the life of one who loved to teach and learn at all times, not just sometimes.

[15] d. 972 AH (AD 1565). Judge, jurist and renewer of the faith, he was so loved that when he died, Cairo came to a standstill. He had one of the largest funerals on record, a testament to the greatness of his legacy.

[16] 1256-1335 AH (AD 1849-1917). Born Evelyn Baring, he was agent counsel in Egypt from AD 1889-1907. During the foreclosure of Egypt by the British for their failing to pay back the principle and interest on debts, Baring was a keeper of the peace and systematically selected the scholars he found suitable and advantageous towards the British cause and goals.

His memoirs, Modern Egypt, a collection of his declassified files and remarks chronicling the events of his post in Egypt is some of the most revealing documentation on how scholars and Al-Azhar were subverted in the early stages. His bank rolling of the Salafi movement also gives us insight into the amazing foresight the British had about the future of the fledgling cult that had made it to Egypt only recently.

[17] 1265-1323 AH/AD 1849-1905. Shaykh ul-Azhar, Government scholar on behalf of the British Empire and borderline agnostic, the continued shaping and restructuring of the movement was given to him by his mentor, Jamal ud-Din al-Afghani.

This same Al-Afghani-a former Twelver Shi`a, guru to the Babi cult in Iran and one time pseudo-Mahdi-spent much time influencing the malleable `Abduh. And it is this man, `Abduh, who was first one to subvert Al-Azhar curriculum, reintroduce non-Sunni theology (although by stealth) and handsomely assist in the lengthy process of secularisation at Al-Azhar.

Every government scholar with his hand out to be fed by his voracious regime (in this age of the last 100 years) owes a debt to Muhammad `Abduh for his ability to deceive, twist, lie but still wear the cloak of Islam and impose his authority through the executive arm of the government of his particular locale and appear almost legitimate.

For further reading on this interesting individual, please see, Jamil Abun-Nasr’s The Salafiyya Movement in Morocco: The Religious Basis of the Moroccan Nationalist Movement. (1963); the Earl of Cromer’s Modern Egypt, Vol. 2, pp. 178-179; 180-183 and also David Cummin’s Islamic Reform: Politics and SocialChange in Late Ottoman Syria. New York: Oxford University Press, 1990.

[18] This word carries two meanings. One is that of an old man, usually someone atleast forty years old. The second meaning, one who is learned in the faith and senior in knowledge amongst their peers, is the meaning most commonly intended and in vogue in our midst.

Those who abuse their office and are given this title (many apply it to themselves and often use it as one would use their first name) are yielded a form of authority over their flock that is more clandestine than the priest over his parish or the pastor over his congregation.

A basic Muslim should be weary when people can wield absolute power without responsibility. We have differentiated between two spellings of the word, those being ‘shaykh’ and ‘shaikh.’ The former refers to the counterfeit teachers and preachers selling confessional Islam while the latter denotes those preaching Orthodox faith from the past or now.

[19] 1282-1354 AH/AD 1865-1935. An almost carbon copy of his master, self taught and claiming to be an absolute mujtahid, armed with nothing but the Qur’an, the Sunnah, al-Mughni and al-Muhalla, he sought to “revive the sciences of the Ummah” that he believed had been dead for some 1200 years or more.

By re-examining the texts and coming to new conclusions, this could rectify the state of the Ummah, which had forgotten Tawhid and also forgotten ijtihad. It was ‘blind-following’ that had affected them, in addition to the fact that the scholars of the four madhhabs were only popular due to the fact that these were the only jobs available.

Thus they had to promote the madhhabs (this is indeed audacious coming from the student of and advocate of government scholars and informants) and stifle free thought. He left behind numerous books, continued to assist and give a friendlier face to the Salafi movement and completed `Abduh’s commentary, Al-Manar. A loyal disciple, he was only known to have differed with his master on a few points, one of them the status of the Bahais, who `Abduh considered confused Muslims.

[20] 1306-1386 AH/AD 1888-1966. Al-Azhar judge and professor of theology and in many ways considered the true successor of `Abduh, he was a leading proponent of the new Al-Azhar curriculum upon the Free Officer take over. He continued to keep people from obeying the rightly guided scholars and to cast authentic

Qadis and Muftis as seditious when they resisted the rule of Socialism by stating, in his work, al-Islamu wa Usul ul-Hukm, that the Prophet Muhammad, peace and blessings be upon him, had only come to teach a spiritual message and that neither he nor his successors had anything to do with political life. Such was the providence of rulers and scholars need not concern themselves with such matters.

[21] The speaker of these words seems to forget when the Messenger of Allah, peace and blessings be upon him, chose Qadis to carry out his will and dispense justice on his behalf, as in the case of the judges Mu`adh ibn Jabal and `Ali ibn Abi Talib. Please see Al-Jami` us-Sahih of Imam al-Bukhari, Book of Asking the Apostates and Renegades to Repent or Fighting Them under the chapter of Asking the Male and Female Apostate to Repent.

[22] Al-Islamu wa Usul ul-Hukm, book 2, part 3, pp. 1+, Cairo, 1925

[23] 1335-1417 AH (AD 1916-1997). In many ways, he was the inheritor and full proclaimer of the gospel of Muhammad `Abduh, relentless in the proclamation of the Qur’an as historical literature and that all people mentioned therein were only parables and not historical figures.

This member of the new Al-Azhar culture stated categorically that Islam was not only compatible with the values espoused by the government, but that it was the progenitor. Thus whatever new changes, be they socialism, democracy or secularism, Islam was the founder, basis and foundation of all these systems. Thus there was on contradiction. But it was the other scholars who had misunderstood the matter.

[24] Please see Al-Qur’an wad-Dawlah, pp. 55-79, Published by Maktabat ul-Anjl ul-Masriyyah, 1973. This twist of all things righteous has been snatched out of context from where Allah revealed, You who believe! Obey Allah, obey the Messenger and those in authority amongst you. Surat un-Nisa’ (4), ayah 59.

But what these reformers and government scholars fail to quote to the laymen is the following clause that comes immediately after in the same ayah: And if you differ in anything, then refer it back to Allah and His Messenger. That is the right way and most befitting, if you believe in Allah and the Last Day.

The only ones who would know how to refer it back to Allah and His Messenger would be the authentic theologians, judges and jurists who are the inheritors of the prophets, peace be upon them. The writer, the banker, the civil servant, the politician with evil designs on his secretary would not know how to derive rulings when disputes arose.

And this is further strengthened by what Allah said, And if they had referred it back to the Messenger and to those in authority among them, those who know and do istinbat, would have known the answer. Surat un-Nisa’ (4), ayah 83 Istinbat is a synonym for ijtihad; both are terms used in the revelation that have specific meanings.

And there is no meaning in any of the commentaries or scholarly literature from the first three generations or those who came after that would include anyone but the scholars of advanced or restricted juridical reasoning.

[25] Al-Qur’an wad-Dawlah, pp. 55-79

[26] Al-Azhar tends to style itself an institution mainly Ash`ari in creed and Shafi`ii in fiqh. But the commonality between the institution as we know it and the claims is so great a gulf so as to have the onlooker rubbing his or her eyes in an attempt to find any similarity.

[27] 1293-1373 AH (AD 1876-1957). Tunisian by birth, he came to Egypt to study in more detail and soon came to Al-Azhar University. His scholarship was of such great rank, many in the cabinet and amongst the scholars feared him. Students of his include Imams Muhammad Matuwali ash-Sha`rawi, `Abdul Fattah Abu Ghuddah and more. He is also famously known for his enmity to the cults, specifically Salafiyyah and the Shi`ah.

[28] 1310-1378 AH (AD 1893-1963). Shaykh ul-Azhar, Hanafi scholar par excellance but bearing Mu`tazilah characteristics in creed, he was famous in his pronouncements that the Prophet `Isa, peace be upon him, is dead, the Qur’an is created, usury by necessity has become necessary and permissible, the Shi`ah are members of Muslim Orthodoxy and much more.

The damage he did to Muslim scholarship along with young Muslim students in the 1960s can neither be fully known nor under-estimated by any human being that has contemplated on this affair. He was appointed by the government as Shaykh ul-Azhar from 1373-1378 AH (AD 1958-1963).

[29] Al-Fatawa, pp. 353-355

[30] This was announced on 6 July 1959 from the Head of al-Azhar University, and was subsequently published in ash-Sha`ab newspaper, 7 July 1959 issue.

[31] Al-Fatawa, pp. 59-60.

[32] Perhaps Orthodox Muslims should consider letting the fetid carcass of this rotten institution finally die and close it as this building or set of buildings have come to show the evidence that if the foundation is rotten, grafting branches is futile.

[33] Please see Al-Islam: `Aqidah wash-Shari`ah, pp. 292-93.

[34] This seems strange indeed, as they speak as if there is no previous precedent of the matter. The fact of the matter, is that the Lord has spoken on this matter and gave it to his Prophet, peace and blessings be upon him, who in turn taught his judges, one of them being Mu`adh ibn Jabal, who executed a man who apostated after becoming a Muslim.

The same ruling was carried out by another judge, `Ali ibn Abi Talib when a similar case was brought to his attention (please see the Al-Jami` us-Sahih of Imam al-Bukhari, Book of Asking the Apostates and Renegades to Repent or Fighting Them under the chapter of Asking the Male and Female Apostate to Repent).

Then there are also the wars of apostasy regarding those who rejected paying zakah, the proclamation of three false prophets and Abu Bakr as-Siddiq crushing them (Please refer to Al-Jami` us-Sahih of Imam al-Bukhari, Book of Asking the Apostates and Renegades to Repent or Fighting Them under the chapter of Fighting Whoever Refused to Discharge the Obligations and Calling that Apostasy).

We also have the example from the tabi`un, the students and followers of the companions, may Allah be pleased with them, in which Imam Ahmad ibn Hanbal, may Allah be pleased with him, remarked that whoever should abandon the prayer should be called back to it, but if he does not, he has become an unbeliever and it is permissible to kill him. Al-I`tiqad, pp. 119-120.

Keeping this in mind, it should be understand by the reader that only sentencing Qadis or their appointed representatives may carry out judicial penalties as this is not the providence of the laymen. Further to that, there are some cases where apostasy laws could not be instituted due to mental illness, words said in a state of grief and also misunderstanding of certain texts by people who are Muslims.

The end result of this, however, is that in spite of the exception, there is a law of apostasy that has been implemented by prophets, peace be upon them, passed to their inheritors the scholars, may Allah be pleased with them and may still be carried out until the end of time in any location under the rule of the Revelation of Allah, who as Owner of All Dominion may legislate as He Wills, Glorified be He! But as per the standard with state religion Islam, it is not what Allah revealed but ‘what Islam says.’

One can often hear radio, television or DVD programmes discussing what ‘Islam says’ without a single verse, hadith or practice of the first three generations being presented. This euphemism is nothing more than the broadcast of the words, “I believe Islam should be…” and then the objective is stated.

And with men such as these making pronouncements about what is ‘null and void’ or no longer binding in revelation, fear for them falling under eternal judgement for committing kufr should be paramount in our minds and we should avoid their ways.

[35] Al-Alamul Islami, 23 August 2002.

[36] AD 1917-1996

[37] `Alaqat ul-Islami bil-Adyan il-Ukhra, 5 Jumada al-Uwla 1415.

[38] One may advocate that Muslims should boycott the straying university with their cheque books, debit cards, fixed and variable direct debits and standing orders. This is a noble intention, but Shaitan and his allies had anticipated this already. The University is not in need of the donations of the righteous laymen from Muslim Orthodoxy when it is joined at the hip in bondage to the parasitic government that scavenges from its’ carcass.

The real change and real boycott would be a global Muslim boycott in which overseas students refused to attend. Perhaps such a sudden and cataclysmic drop in attendance might awaken this ‘Islamic Vatican’ and either bring reforms or perhaps let it be left to the people who founded it originally: the Shi`ah cult.

[39] The writer knows this all too well when he desired for some recent publications to be sold at certain bookstores in the UK and the United States. Those at the counter asked if a stamp could be produced from Al-Azhar, in which case if they found it viable, the book would be stocked.

I then asked if I had an all Arabic copy of the Qur’an, whether that as well would require the stamp, hoping to appeal to his sense of righteousness that truth is not copyrighted. But the answer also came in the affirmative, so the author left promptly. And it is this magisterial monopoly, second only to the Holy See in Rome or Qom Seminary in Iran that is so alarming.

[40] b. 1347 AH (AD 1928).  Declared Mufti by the government in 1986 and on 1996 was declared Shaykh ul-Azhar, he is a regular speaker at international inter-faith events, inter-religious dialogues and government events of the President of Egypt.

He remains and perhaps will remain as one of history’s most prolific and strident government scholars who distorted the school of Imam ash-Shafi`ii, may Allah be pleased with him, in such a way as to be obscene.

[41] Please see Sawt ul-Azhar, 11 Muharram 1424 (28 November 2003).

[42] CMW News 28 February 2000.The writer tearfully witnessed this disgrace (as a Muslim brother showed the recorded image to him by way of video) as the Pope shuffled by these ancient men of Islamic wisdom, who did three quarter bows and curtsies like bridesmaids to a man who is believed (and believes in himself) to take the place of the second part of the Trinity on Earth. Please see the work, Be not Afraid for a full account of how the Pope is seen by the Catholic Church, written by a faithful biography and translated into English from the original Italian.

[43] May Allah reward the noble men who resisted this visit and refused to bow or kiss the ring of the Pope, but actually met him and invited the Parkinson’s ravaged Pontifex Maximus to the faith without any hesitation, remarking that salvation is not found in an institution but in Allah.

These men knew they were in trouble and that they would suffer, but they held to the standards in spite of the ecumenical climate of compromise we are hounded into by certain quarters. And these men are worthy of mention: judges such as Imams `Abdur-Rahim an-Nabulsi of Nablus, Muhammad Sa`id al-Jamal and Ra`d Salah of Jerusalem, Isma`il Badran, Muhammad Sa`id Ramadan al-Buti, Salih ash-Shami and Wahbah az-Zuhaili of Damascus and so many more.

Dear scholars, we applaud your bravery in the face of all of this and have not forgotten your sacrifices. You do this Ummah proud and have served it with distinction and we know you to be the inheritors of the prophets, peace be upon them.

[44] If it is deemed necessary to challenge the writer, he will meet who is necessary in person, discuss in detail regarding names, places, organisations and people in detail.

[45] These certificates often require a notary seal, an expense the convert is expected to burden. May Allah extirpate this cursed practice from our ranks! Amin!

[46] A dear brother of mine was close to rejection of faith when relentlessly badgered to produce his written proof of Islam. His frustration was so great, when prompted for his certificate one day, he asked the Arab inquisitor, “And where’s your certificate? How do I know you’re a Muslim and not one of the Arabs from the time of ignorance?”

The rage was palpably present and the questioner could only look on dumbly, accusing the brother of bad adab and query further as to how long he had been a Muslim. But Allah favoured this brother (who is also white, thus he is ‘double doomed’ according to some circles) with a great wife, wonderful kids and opportunities to study. He has continued his rejection of the ‘shahadah certificate’ and to this day will not and has never kept one.

[47] Whether she was influenced by any external factors has been debated much in the news. This is not the point of the article, but rather the presentation of the incident to show the issue with the institutions at work.

[48] And to return to the point of Egypt, the government there and Al-Azhar have done such a good job that Muslims in Egypt have revulsion towards revelation at times.

The Egyptian Minister of Religious Endowments, Hamdi Zaqzuq, expelled a woman wearing niqab from his presence and denounced her and other women for wearing it. He then banned it at the University of Helwan around the time that women wearing niqab were banned from driving in the 95% Muslim population of Zanzibar. Please see The Muslim News, 23 February 2007, pp. 6-7.

[49] Her legal representation was none other than QC Cherie Blair, wife of then Prime Minister Tony Blair.

[50] During the unfolding of the whole case, the writer found it interesting that these organisations, presenting themselves to the world like theological powerhouses, conveniently failed to mention that Allah uses the words khimar [Surat un-Nur (24), ayah 31] and jilbab [Surat ul-Ahzab (33), ayah 59] in His Revelation not as a choice or a wide spectrum of interpretation, but as His Command.

But the presentation that the girl in question was not an example or illustration of anything normative about Islam was crucial to continue to receive support from the government and to also present the Islam that they are expected to show the world.

[51] BBC News, Schoolgirl Wins Muslim Gown Case, Wednesday 2 March 2005.

[52] Please see The Muslim News, Government Scholar Muslim Roadshows, 27 January 2006, pp. 2-3.

[53] Mr Barkatullah is often given the title “mufti,” holding the post of senior imam of Finchley masjid in London and an economist and financial manager by trade. He received an MPhil in Informatics from the University of Wales, acquired a Mufti diploma in Islamic law and Fazil (Bachelor of Islamic Studies) from the Islamic University, India. He is a member of the Shariah supervisory boards for several UK financial institutions.

[54] These very sycophants to earthly rulers fail to remember themselves that new legislation is being passed to accept unmarried partners who have lived together for a certain period of time as if they are husband and wife. In certain states on the West Coast of the United States, if you stay together longer than 24 hours in the same house and consummate the event, you are common law husband and wife.

Thus if they were seeking to please these people of earthly pleasures by opposing what contradicted the laws of the host country, would it not be a contradiction to rail against concessions already made by their masters? The absurdity of such opportunists is left for the reader to ponder.

[55] Please see American Renaissance, Muslims Said to Practice Polygamy in Britain, 25 October 2004; Inside the Harem, 13 October 2004.

A Great Imam: Leaders for the Future

After the article about Malcolm X, someone might rightly ask me: Brother, who would you classify as the righteous Imams in the grass roots?

Furthermore, who would you put forward as you think are leaders in the black community? These are valid questions and I intend to answer them. I shall do so in an uncensored and unambiguous way and the consequences of the statements I well understand.

The people that I speak of will be those that I see as heroes. I have either met them or met their students. I believe that these figures – those that are still alive especially – represent everything of what Islam should be in truth.

The first I must start with is Luqman Amin `Abdullah. I met the brother in the mid 1990s only in passing. I remember watching a lecture by him at brother Mustafa’s house and being immediately draw to him.

The shape of his `imamah, the cut of his sunnah clothes and the nobility of his beard was unmistakeable. I righteous and upright Muslim brother. He was everything that Malcolm X could have been if he had lived, Allah knows best.

A former Black Panther, martial arts enthusiast and lover of the Qur’an. Imam Luqman was respected and feared by the Arabs and the police. After the jailing of Shaikh `Umar `Abdur-Rahman, who I had met in passing and prayed behind when he was on the West Coast and the jailing of Shaikh Abu Marzuq (more about him later), I had to leave the Arab community as it was stagnating.

I would frequent many different masjids. Sometimes I would be chided by the Arabs brothers: “Akhi, you come from a good family. Why are you with the niggers (zinjeen) and slaves (`abeed)?”

However it was not the Arabs (with the exception of Shaikh `Umar `Abdur-Rahman) that were a great catalyst in ending the paramilitary street wars of the 1980s and ‘90s that I and other Bedus, Mexicans and blacks were hopelessly involved in, but the Imams Luqman Amin `Abdullah, Rami Muhammad, Abu Marzuq, Jamil Al-Amin and `Abdul Alim Musa.

Let me be as open as possible. Out of all the communities that I have lived in throughout the United States, it was the blacks who were the most welcoming, submissive to revelation and uncompromisingly courageous.

Whatever lack of knowledge that they had, they opened their doors and gave you everything. I slept on countless beds, received help from the different Slaves of Allah and in university received shoes and money in the mail when I refused to use money that I had taken illegally in the past.

Those lessons stayed with me a great deal. The Arabs had the knowledge but the simple, uncompromising and unfettered faith was lacking. I believe that the tenacious nature that the blacks showed me is owed to the Black Solidarity movements of the 1960s onward.

Thus for this reason, against the advice of some of the Arabs even to this day, I keep links to brothers in death row (two of whom we lost in Philadelphia, Allah have mercy on those Muslims), the streets of the West Coast and the barrios of the Tortilla Flats.

I make no apologies for that. Luqman Amin `Abdullah was always active, seeing that people had food, drink, access to the people such as him that were Imams. I jumped at the opportunity to be around him. He famously was shot in the `imamah and was unharmed, praise belongs to Allah.

Throughout the United States, brothers that were in the know had much love and respect for him. His living quarters were basic, even meagre, but he was open to everyone. People often insulted him, called him a criminal and such; but he never replied.

His mission was simple. He attempted to forge greater bonds with the Arab community. After numerous rejections and losing some congregants, the Arabs began to see that he was really an authentic Imam.

He indeed was a shepherd for the people in his flock. He never positioned himself as a shaikh and resisted the term but was one of the Imams of his community. He had no mistakes in his fatihah recitation, prayed well and constant and was constant in his tahajjud. All the points of beard were known and practised by him and the clothes of the sunnah he wore proudly.

The only times he could not be seen in these clothes was when he was working (he was his own boss) and training. He taught the value of entrepreneurship, hard work and dedication to one’s principles.

Although not a qadi, faqih or mufti, he had the prerequisites of Islam to lead the prayer, conduct marriages and gave the general guidance needed by the Slaves of Allah. He had a great respect for the scholars and never was in rebellion to them. Indeed he held the four Imams in high regard.

So hearing about him after his murder and indeed martyrdom on 28 Oct 2009 again brought home the reality of Malcolm X and this Imam. They were both Muslims, but look at the difference in martyrdom.

The jama`ah of Malcolm X, sadly died with him; but the jama`ah of this Imam and others I want to mention continues after him. Although lies have been abundant, I have such high praise for him having known him and his students personally that I know better than to fall into the trap.

The week of his murder I hungrily looked for articles about him in the Muslim News, Horizons or any of the other Muslim owned/controlled organs of Muslim journalism. There was nothing. The internet had a few flames, but really nothing.

I was angry and filled with a type of need to explain this man (the same one I felt when I went on the radio the day of the martyrdom of Shaikh Ahmad Yasin and discussed his life) so I decided to do this in the khutbah.

Far removed from the West Coast and Mid-West satellite states, some people in the UK would like to believe that they know a great deal about the Muslim situation in the United States; but after some television programmes and Hollywood, it is difficult for some brothers to move beyond the façade.

I spent the khutbah trying to explain why the Ummah being wide includes our brothers in Oakland, Compton, Inglewood and Watts and not to mention San Quenten, Pelican’s Bay, Chino, Riker’s Island and Soledad.

I questioned the fact of why this man, this larger than life figure, was not mentioned and given more help. Brothers understood and responded in kind by asking for more information on this figure. Some also wanted to help his wife and children if possible.

This man is the type of leader that I was talking about regarding El-Hajj Malik El-Shabbazz. Indeed Imam Luqman Amin `Abdullah is one of the very cornerstones of the Muslims in the United States as far as I have known and been shown.


brother in Islam,

Al-Hajj Abu Ja`far al-Hanbali

Malcolm X: Not A Role Model

Figure 1A: A picture of the late Malcolm X, the architect of what would later be called the Black Power movement.

After the release of the film Malcolm X, the afrocentric and militant black movements that had claimed Malcolm X had another reason to put him forward as their chief advocate.

Shirts and logos that were already displaying his likeness became more popular, with the very symbols of American hegemony at times wearing them.

Young and dumb American children in Beverly Hills or Culver City sporting dread locks and droopy pants quoted him as their parents would quote the Iliad and the Odyssey.

Malcolm X, who had his own day in New York City, became hip in certain circles as was the case with Ernesto “Che” Guevara on the T-Shirts of the ‘60s up until now. English speaking Muslims, rather late to commercial culture, have now started to take him on as a symbol of their hopes and aspirations.

El-Hajj Malik El-Shabbazz, the transformed human being that Malcolm X later became, for a surety is worthy of being quoted as both an example and a lesson; but something more has occurred.

I recently witnessed a video tape of a Muslim standing in the graveyard where Shabbazz is interred, referring to him as “their shahid brother in Islam.”

He piously went on to mention him and even feign tearfulness while concluding his address, complete with non-English speaking entourage from the Arab would that would know more about French cuisine and the Zen of jet skiing than Malcolm X and the American circumstances that produced him.

Muslim brothers have now begun to put Malcolm X forward as a role model, a leader among Muslims and a pattern to be emulated and this is a categorical mistake for any intelligent person who considers.

We need to approach the matter carefully in order to understand what I am saying. Someone may say, “You would say this, because you’re an Arab and Shabbazz was black.” However before you come to such a conclusion, please consider what I am saying.

21 February 1965, El-Shabbazz was gunned down by members of the NOI with CIA backing while giving a speech in the Audubon Ballroom in New York City. Right after this, the two organisations that he had started, Organisation for Afro-American Unity and Muslim Mosques, Inc dissolved.

The OAAU had been the secular wing that Shabbazz had started to reach out to blacks in the grass roots that might disagree with his theology but still want to work together. Under the banner of this group, he was able to make numerous church visits and sit on panels with Christian ministers, then later the radical left and other reform elements in the United States.

Muslim Mosques Inc, was the more spiritual wing of the organisation that the brother wanted to start. Shaikh Muhammad Shwarbi had been consulted and the fiqh chosen for the brothers was that of the Shafi`ii madhhab, owing to El-Hajj’s trip to Egypt.

One of his students, who I met in Harlem in 2005, explained to me how the pattern had worked out. “Brother Abu Ja`far, Malcolm was teaching us the Arabic alphabet and Shafi`ii fiqh as far back as 1964. Some brothers, like Hamaas Yunus Khaalis, had been teaching us Hanafi fiqh; but after Malcolm came back, we found Shafi`ii fiqh more practical.”

I listened further as the brother explained and broke down a number of other points, some of the literature that Shabbazz had shipped back and how the people were to learn. This came to an abrupt end in 1965 when a hail of gunfire cut him down.

In the aftermath, revenge attacks and street wars that raged in the wake of his death, the two organisations that he had built had no successor and in the absence of any worthy successor and leadership, died a swift death.

Remember what Allah has said,

You who believe! Obey Allah, obey the Messenger and those in authority among you. And if you should differ in anything, then return it back to Allah and His Messenger, if you believe in Allah and the Last Day. And this is the best and most correct way. Surat un-Nisa’ (4), ayah 59

I cannot stress how important this ayah was and is in this short article. With no suitable alternative after the assassination of Shabbazz, some Muslim brothers drifted back into the NOI, some of them meandered on the landscape and a smaller number were able to delve deeper into Orthodox Islam with some assistance.

Elijah Muhammad, false prophet of the NOI, died in 1975 and another war of succession began. Wallace Muhammad took over and became Warith ud-Deen Muhammad and put in place a transformation that brought them closer to Muslim Orthodoxy (I say closer as they still have issues in their theology that would exclude them from Muslim Orthodoxy).

Minister Louis Farrakhan, unhappy with that change and the tumult it brought, reconstituted the NOI and became its’ minister. He is currently edging the NOI towards Orthodox Islam in some affairs (but they too are still not from Muslim Orthodoxy, let alone classed by many of our scholars as Muslims in total).

All of these things have the same thing in common: they had no leadership and adherence to Orthodox values. For all of his righteousness and fearless dedication, he was in the same camp with regards to Farrakhan, Warith ud-Deen and his father Elijah Muhammad: they were not the scholars or the people put in charge.

When one is lacking this crucial ingredient, there is no hope to move forward as the direction of the leadership is unknown. There is no plan to teach the people, to fortify them with religious knowledge or to give them the spiritual nourishment that is needed.

Again, this does not mean that Shabbazz was not a good Muslim or that he was not righteous. What this means is that he was not the one to be the leader and this explains the early demise and wandering in the wilderness of those around him after his death.

In his desire to move forward, he advocated downplaying Islam, working with liberal student groups and unions, leftists and other affairs. As he busied himself in these affairs, Islam as a force for change became more and more remote. Politically he was a force to be reckoned with; but as a Muslim he was a baby desperately in need of feeding.

If you look at the history of Islam, after its’ Prophets, peace be upon him, its’ Imams and Leaders of the Armed Services, the people were either commanded by the aforementioned or belonged to one of the categories.

Although the largest group in the United States in terms of Muslim demographics, blacks are still the most impoverished in this religion. This is precisely due to the crisis in leadership.

El-Hajj is not to blame for this and is not to be repudiated; but he does bear some responsibility for the vacuum created in his assassination and the events thereafter. It would have behoved him to have taken Shaikh Shwarbi on regularly and to have forged a link.

International affairs took El-Hajj Malik El-Shabbazz away from these affairs and focused the people under on him the matters that in the long run would harm him.

Catholics suffering under American secularism began to build a home school programme, militant church and parish societies and protected the spiritual affairs of their people and implemented practical steps.

Shabbazz did not do this…he could not do it. He didn’t know how. This is the situation then and now. Therefore, rather than make him a leader, let us remember him for who he was in reality.

El-Hajj Malik El-Shabbazz was a martyr, a righteous believer and a lover of Allah; but he was not among or one of the leaders of the Muslims. No, this judgement falls to the scholars. The Prophet Muhammad, peace and blessings of Allah be upon him, said,

“The scholars are the inheritors of the prophets.” Collected by Imam Ahmad in his Musnad.

Those who give large amounts of charity or even die in the cause of Allah should remember who their spiritual masters are in truth. Listen to the words of the Prophet Muhammad, peace and blessings of Allah be upon him:

“Those who gave large sums of charity shall come on the Day of Resurrection. Allah shall say to them, ‘And what did you do?’ This is although He knows better. They shall say, ‘We gave in charity.’ He shall say, ‘Enter the Paradise by My Mercy.’


The Mujahidin shall come and Allah will say to them, ‘And what did you do?’ They shall say, although He knows better, ‘We fought in the cause of Allah and died.’ He shall say to them, ‘Enter the Paradise by My Mercy.’


Then the scholars shall come and Allah will say, ‘And what did you do?’ They shall say, although He knows better, ‘We taught those people how to give in charity and ordered them to do so.

We taught those people to make jihad and ordered them to do so.’ Allah will say to them, ‘Enter the Paradise by My Mercy, for you are like My Angels.’ ” Collected by Imam Ahmad ibn Hanbal in his Musnad and classified by him as authentic.

Remember that he, peace and blessings of Allah be upon him, also said,


“The virtue of the scholar over the worshipper is like the virtue of myself over the least of you.” Collected by Imam as-Suyuti in al-Jami` us-Saghir and classified as authentic by him.

So in all of his brilliance, wisdom and sacrifice, it is still not sufficient to match that of what the scholars represent in this faith and the divine office of their leadership. We mean by this authentic scholars (obviously) and not those that have appeared after attendance in the ubiquitous “alim course.”

The writer clearly understands the amount of confusion and imposture that exists in the world out in the United States Muslim grass roots. However, the Muslims still need to choose their role models carefully.

Shabbazz is a role model for change, the saving model of the Salvation that Allah promised and how He may guide any He so Wills; but what Shabbazz is not is a model for leadership or the future.

The Muslims are not to join forces with the wicked designs of secularism or liberal alternatives in which the core values are compromised. The very battle between the scholars and the laymen that are secular worldly rulers has raged since the first laymen – Yazid ibn Mu`awiyah – ascended the throne and began slaughtering the scholars.

Since this time there has been the war between the scholars, who rule by divine right and are the successors of the prophets, peace be upon them, and the secular laymen ruling class, who are the opponents of the aforementioned.

Choose your leaders carefully and do not put yourselves to trial. Muslim brothers and sisters must not choose the symptom to find a cure, but to actual take the medicine. This Slave of Allah (Shabbazz) did not die as a trophy piece for people to pose in pictures next to him.

Rather, he died so that in the fall out of his cataclysmic assassination there might be some authentic leadership well attuned to guide and assist the other slaves of Allah. And may Allah give all of us the wisdom to be an asset and not a liability to the other believers.


brother in Islam,

Al-Hajj Abu Ja`far al-Hanbali


Letter to a shaykh

Figure 1A; While possessing the outward cloak of righteousness, the shaykh also represents the very worse of moral degradation.

I have watched your cowardice and platitudes towards those who mean harm towards us and our children for some twenty years. When Allah guided me back to my faith and made me serious about Islam again in 1990, I was exultant.

Islam’s nobility shined forward for me and a large number of Bedu people that came off the street wars in the ‘80s and ‘90s that between the years 1988-1992 had led to the deaths of 20,000 young people in gang violence.

It was time for change and Allah had brought it about. However I also noticed you in the background. I had never seen you in the streets speaking to the youth in the paramilitary groups, visiting death row inmates, writing letters to those in prison from the paramilitaries, defending the common people with force of arms against incursions of the police and special forces in the West Coast.

No, we had only seen a few Imams in Oakland, Compton and one visiting from Detroit, Allah bless him. You were nowhere to be seen. Yet you were the shaykh. No one had and has seen you in the streets, your most important constituency, where children that have fled your masjids after being molested by your people reside.

But you’re the shaykh. We looked towards the heady events of the early ‘90s. The defeat of the Soviet Union and its’ collapse, the routing of the US police, national guard and paramilitary forces in the LA Uprisings of 1992 that actual brought together the world’s two largest gangs in the gang capital of the world, the defeat of Russian forces by our brave brothers and sisters in Chechnya, the Cham expressing greater autonomy in Southeast Asia gave us hope.

But you were the shaykh. No one had ever seen you. During this time you had been busy, hiding behind the unbelievers, entering their military and pretending to be progressive and pragmatic. You missed the drives of the early ‘90s to actually do something about incursions into the Muslim world by the unbelievers.

As the shaykh, you were conspicuously absent from Afghanistan, Chechnya, south Argentina (where some of our brothers were murdered), Granada, Vietnam, Cambodia, Burma (Myanmar), Algeria, Egypt, Bosnia, Kosovo, Yemen, all places where I feel proud to have known veterans who fought in these campaigns.

They are not soldiers of fortune but from our Muslim armed forces that fought and fight for free. I feel pride at the fact that I held the stumpy sections where their appendages were once located, helped them wash themselves after their toilet duties and fed them with my own hands when they could not feed themselves.

I saw them walk with their crutches and could see the pride they had when they walked. “If I had another set of hands, I would have given those too,” an Algerian once told me. My dear brother Abul Hasan, also an Algerian, made me so proud to be Muslim.

He had fought so many armies and Allah had made him victorious. Then Allah caused me to meet `Ali al-Arnauti, an Albanian who had fought in Bosnia and Kosovo the whole of the 1990s. His nobility made me feel small as he had been so young.

`Ali al-Arnauti had little knowledge of English so I showed him around London and worked with other refugees after my arrival. These were some of the men of Allah who feared no one but their Lord. But you were the shaykh.

Perhaps you had just left from the table or the gates of the unbelievers and were now reclining back in your studio, thinking that there must be a way for you to get on the scene. Then you came on the scene.

The star of one coward and appeaser began to fade and yours started to rise. You were rubber stamped. You were the shaykh. Your greatest claim to fame was that you never spilled blood or even lost spittle in some of the greatest unrest in the turbulent years of my youth.

It must have been difficult for your wife and you to figure out who should have been wearing the scarf with both of you hiding back away from harm’s way and remaining at home in relative safety. As Oakland burned and many Imams cowered behind their ways, they called in people who years before they had castigated as criminals.

Yes, these criminals had a past. Some of them had committed murders, robbed banks or other felonies. When they entered Islam, there was some coward on the other side trying to close the door on them. So they left the masjid.

They organised their own jama`aat. Aryan Brotherhood and East Side White Pride ran a strip of area from Portland, Oregon all the way to Oakland, California. There wasn’t a shaykh alive sitting at home under his wife’s dress or on some city council taking money that had the heart to fight them.

It was only some brothers who were reformed felons who broke their grip on areas within Oregon and California. But you continued being the shaykh. Hiding and slinking your way through the crowd, you eventually found your way to a microphone and began to speak.

The first target was to attack the time honoured and well known principle of jihad, defensive or otherwise. Pragmatism (read cowardice) and progressive concerns (read capitulation) were the order of the day and your used all of the skills in your shaykh – hood to try to remove the principle from the heart of Muslims.

“The big jihad right now is education,” you fumbled in your weasel eyed speech. We shook our heads and turned off the lecture, removed it from the tape deck and calmly put it in the garbage can.

We knew, like so many others that left your ranks in the fall out of the 11 Sept 2001 attacks, that you were a shaykh. You had previously been contained but now began to venture out of your cubby hole into other environs.

I often envisioned your speech about education. “Burglar, halt! I come bearing a degree from UCLA.” Miffed, the criminal would raise his hands in contrition. “I’m sorry, man. I thought this was the house where they only had a G.E.D. I must have the wrong house. I had my rope, knife and everything ready for some knifings and other mayhem.”

“No, that’s next door. I think they only just finished high school. I’m so glad knowledge is power.” Skulking into the night, he would head next door and visit his terror upon others that were academically challenged.

Or perhaps this could come into play in other countries. At a burial site, one of the Imams of the funeral service could wisely comment, “Subhanallah, look at the knowledge of this man. He benefited from the time he got his degree all the way until his death.”

“How so?” One of the students of the Imam might ask. “Look at the quality of the burial shroud. He was the first one to get caught by snipers,” the Imam might reply. Yes, you are indeed the shaykh.

You have no earthly good for anyone except for ideas and speeches. Activism is nice but being active is better. In your attacks on Muslim Orthodoxy’s methods and military history you pathetically mouthed to me, “Do you think Allah loves war.”

A brother beat me to the answer and replied,

Indeed Allah loves those who fight in His Cause as if they were one solid block. Surat us-Saff (61), ayah 4

Verses like these I always love because it takes away all ammunition from the coward. The shaykh does not like a Lord that commands conquest and resistance to wickedness. In their own philosophical world, there should not be any war.

Really? Looks like someone forgot to inform the prophets Ibrahim, Musa, Yushu`ah bin Nun, Dawud, Sulaiman,  Zakariyyah, Yahya, `Isa (who will actually bring a full scale military conquest) and Muhammad, peace be upon them all.

Someone forgot to inform these people, “Hey, fellas. There’s too many. You gotta go back. Try medical school instead.” And what should we tell the great kings and rulers in history?

Talut, the Israelite Kings (the righteous ones, obviously), the four rightly guided khalifahs, the righteous among the Ummayads, Abbasids, Ottomans, Salah ud-Din, Baibars, Qutuz and even Imam Mahdi (hey, what’s he doing leading an army against forces that are numerically superior without proper backing from the UN and support from local NGOs?) also belong to this category.

What we don’t realise is that the shaykh has to teach us Commandments in Cowardice. I saw you standing in the Hindu temple and wondered if you had come to speak on interfaith or were shopping a new faith.

Unfortunately, you  will still find military battles in Hinduism. The story of Krishna and Arjuna is particularly significant.

Krishna tells a hesitant Arjuna to move forward and resist. So you see…you can’t even be a good Hindu without a little bit of black powder in your rifle. Weakling that you are, we saw you strangely supporting recent events in Tunisia and Egypt and the ongoing situation in Libya.

This seemed strange as it involved a force of arms to some limited extent. However if it is done with secularism this would appear fine but with Islam it is time to hang up the gloves. The very idea of me telling brothers so close to me that it is time to head back to college, forget resistance makes me only shake my head ruefully.

You claim that the CIA was behind the events of the battles in Afghanistan, Chechnya and such. Aren’t they also behind you (nay, even on top of you I would say), flying you around the world with the help of the MI5, State Department?

You know that as a shaykh you have no other vocation that would afford you such ubiquitous appearances around the world so it is quite clear that honey is being put on the plate. We have written on this numerous times so we will spare you the repeat. One may merely refer to past Our Failure is Our Loss articles for further information.

Shaykhs can’t stand the possibility of getting their chubby hands wet. They would rather pinch their chubby little flanks while congregants of theirs molest young boys and girls in the masjid and then cover it up when people try to expose them.

Shaykh, did you know that in one of these incidents in London, part of the forensic evidence brought forward by the officers were traces of ejaculate on the inside pages of a mushaf? I know. I must talk about things like this. Don’t air the dirty laundry in public.

But you are that dirty laundry. It is people like you that make these types of things possible. While the shaykhs style and profile, Shaikhs like Muhammad Sa`id Ramadan al-Bouti, Isma`il ibn Badran and others are seen to be relegated. They don’t know English, you enthuse. Maybe their influence can be lessened, you reason while rubbing your hands together.

Your problem is they have students and supporters who do speak English. So the battle continues. When two masjids in Oakland were on fire, you didn’t call the city council. You actually called (I’m sorry, it was your wife that called) the brothers that were supposedly criminals or extremists (read brothers that had fought in campaigns across the world) to stand against Daryl Gates and other people.

Brothers like yourself and the people calling us to a weekend in the “cause of Allah” could not be found. Besides, their bellies would have gotten in the way. We remember you in the ‘90s telling brothers in Bosnia that they did not have to fight if they did not want to. So the brothers in Bosnia fired on you.

Fortunately or unfortunately, you lived to reproduce. Now there are a whole new wave of clones and cowards who hang on your very miserable words. The fact of the matter is that the martyrs and people of struggle are still firmly in the hearts of the Muslims.

Remember that in Nazi Germany, the first killed were the most assimilated. The overtly religious were some of the last slaughtered. You have no life skills. Do you remember when we were out hunting in southeast Oregon and on another occasion in Idaho?

You gazed dumbly at the rifle and could not even kill a bull from among the moose. What? I can’t believe what I’m seeing. A big strapping man that can’t kill his own food. So is there a difference between you and your wife? Perhaps you need to choose a scarf. Go for the light coloured ones, you know something progressive. PC as well.

What about the time in London when brothers were camping and abseiling. Some of you were saying that they, “wanted to go home to our mothers.” Now you are community organiser extraordinaire.

Just a point of advice:

If you are at this level without stress being applied to you, imagine how you will be under interrogation. The only way to get Shaitan out of your blood stream is to bow down and supplicate him in the personal space of your own home. Return to your manhood. It’s not too late for you. You’re not dead…yet.

Your brother,
Al-Hajj Abu Ja`far al-Hanbali