Archive for the ‘History’ Category

The Mahdi and Esa – Shaikh Usaamah al Utaybee

May 16, 2013

Arabic and English

http://audio-islam.com/2013/01/19/the-mahdi-and-eesa-shaykh-usaamah-al-utaybee-audioar-en/

 

 

Letter to the People of Bahrain – Ibn Taymiyyah

January 18, 2013

From:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=3390

 

Shaykh al-Islaam’s Letter to the People of Bahrain Source: Majmoo’ al-Fataawaa (6/485-506)

[ In the Name of Allaah, the Most Merciful, may He raise the rank of His Messenger and grant him peace… ]
Shaykh al-Islaam Ibn Taymiyyah, may Allaah have Mercy on him, wrote:

quote:
That which obliges (my writing of) this (letter) is what your delegation has narrated to me about affairs of division and differing amongst you, to the point that fighting has almost broken out.  They mentioned that the reason for this differing is the issue of the disbelievers seeing their Lord (on the Day of Judgement), and I never expected this issue to go as far as it has, as this affair is a light one (khafeef).
Rather it is important (to mention) that it is obligatory on every Muslim to believe firmly that the believers will see their Lord in the Next Abode when gathered upon the plains of the day of Judgement, and also when they enter Paradise.  This is due to what has been reported by a conclusively large number of narrations from the Prophet (sallallaahu ‘alayhe wa sallam) found with the scholars of Hadeeth.  For verily he (sallallaahu ‘alayhe wa sallam) reported that we are going to see our Lord just as we see the full moon or the sun on a clear day, we are not going to have any difficulty in seeing Him.
And the sight of Him, may He be exalted, is the highest level of delight in Paradise and the very goal of all those who worship Allaah, being sincere to Him in the Religion, even if they will be on different levels in how they see Him based on their closeness to Allaah and their knowledge of Him.

Then Shaykh al-Islaam went on to clarify the ruling on those who deny the seeing of Allaah and mention books that have been authored on the subject.  Then he said, may Allaah have Mercy on him:

quote:
As for the issue of the disbelievers seeing Him, then this discussion only surfaced and became a focus of debate, based on what has reached me, three hundred years after Hijrah.  A group of scholars refrained from speaking about this issue, while others spoke about it.  Those who spoke about it differed over it, having three different positions, and I do not know that those who differed over it ever cursed each other or boycotted each other over it, since each of the three groups were people of virtues and people of Sunnah.
This discussion is similar to the discussion surrounding the issue of the disbelievers being held accountable (for their deeds): Will they have to account for their deeds or not?  It is an issue that no one is to be cast outside of Islaam based on it, and there exists consensus on this.  And it is also correct (to say) that pressure is not to be applied (to people) based on it, nor is there to be any boycotting over it.
It has been narrated that Abul-Hasan ibn Bash-shaar said, ‘Those who say that they (the disbelievers) will be made to account (for their deeds) are not to be prayed behind.’  The correct position that the vast majority (of the scholars) hold is that both groups are to be prayed behind.  In fact, the differing between them can even be settled with a proper study of the issue, even when some of the companions of Imaam Ahmad differed over it.  The majority of them said that they will not be held accountable (for their deeds), and a number of other scholars and people of rhetoric differed over this issue (as well).
This is since the word ‘accounting’ or ‘reckoning’ (hisaab) could mean (Allaah’s) Knowledge of their deeds, the writing of the deeds in the books, the display of the books to the disbelievers, rebuking them for what they have done, or the increasing or decreasing of their punishments based on their level of disbelief.  This kind of reckoning (hisaab) is confirmed (for them) by way of scholarly agreement.
However, the word ‘reckoning’ (hisaab) could be used to mean the weighing of the good deeds and bad deeds (on the Scale) to see which is heavier.  The disbeliever has no good deeds (hasanaat) that could be weighed along with his bad deeds, since all of his deeds are rendered useless.  They would only be weighed to show how empty his Scale (of good deeds) is, not so that his good deeds might outweigh (the bad ones).
It could also be meant by ‘reckoning’ (hisaab) – Is Allaah the one who will speak to them or not?  The Qur’aan and the Sunnah show that Allaah will speak to them in a way that will degrade, rebuke, and reprimand them, not in a way that draws them near or honors them, and not in a merciful way.  There were also some scholars who rejected this totally.
The three positions (that the scholars held) about the disbelievers seeing (Allaah) are:
1 – The disbelievers will never see their Lord, not those who outwardly manifest their disbelief, nor those who conceal it (the hypocrites).  This is the position of the majority of the later scholars, and it is what is understood from the generality of the speech of the early scholars.  It is also the position of the companions of Imaam Ahmad and others.
2 – Whoever outwardly manifests tawheed will see Him, both the believers of this Ummah and the hypocrites, along with those left over from the People of the Book.  That will be on the plains of the Day of Judgement.  Then the hypocrites will be screened off and will not be able to see Him after that.  This is the position of Aboo Bakr Ibn Khuzaymah from the imaams of Ahlus-Sunnah.  Also, al-Qaadee Aboo Ya’laa has mentioned likewise with the hadeeth of His coming to them, may He be glorified and exalted, at the mawqif (the expansive land where the people are gathered on the Day of Judgement), and the hadeeth is well known.
3 – The disbelievers will see Him in a way that denotes identification and punishment, like the robber who sees the authorities.  Then they will be screened off and thus their punishment will magnify and their penalty will become more severe.  This is the position of Abul-Hasan ibn Saalim and his companions and others, and they ascribe to the foundations of Imaam Ahmad ibn Hambal and Aboo Sahl ibn ‘Abdillaah at-Tustaree.

Then Shaykh al-Islaam went into the subject in great detail, mentioning the evidences of the different positions and the responses from those who oppose them, showing how each position is founded upon evidence from the Book and the Sunnah.  Then he returned to what he saw as being a very important issue:

quote:
So, to summarize, it was not my intention to make this letter a comprehensive discussion of this issue, since knowledge is too vast.  Rather the intention was to clarify that this issue is not from the important issues that deserve lengthy discussions, or that we put it forth to all the people so that it becomes a pivotal issue that causes the hearts to differ and the desires to scatter.
This issue, as far as I know, is not something that requires boycotting and the breaking of ties, since most of the people who spoke about this issue in the past were people of Sunnah and Ittibaa’ (people who followed the way of the Salaf).  People who did not boycott each other or break off ties differed over this issue, just as the Companions (may Allaah be pleased with them) and those after them differed over whether the Prophet (sallallaahu ‘alayhe wa sallam) saw His Lord in this life or not.  They spoke with very harsh words, like what the Mother of the Believers, ‘Aa’ishah, may Allaah be pleased with her, said: ‘Whoever claims that Muhammad saw his Lord, then he has invented a great lie against Allaah.’  Even with this (kind of statement), it did not take the differing into boycotting or the breaking of ties.
Similarly, Imaam Ahmad debated some people from Ahlus-Sunnah about the issue of affirming that the ten (Companions who were promised Paradise) are absolutely in Paradise, until the debate lead to raised voices.  Ahmad and others believed in affirming (their place in Paradise absolutely), but they did not boycott those who held to not affirming it for them absolutely.  There are a number of other examples similar to this.
Those who have differed in this issue (the disbelievers seeing Allaah) have even more right to be excused.  As for the majority of the scholars (who reject the idea of the disbelievers seeing Allaah), then their excuse (that their opponents could offer for them) is obvious, something shown in the Qur’aan and narrated by the Salaf, that the vast majority of what has been narrated about seeing Allaah is only related to the believers seeing (Him).  Also, no explicit text reached them proving that the disbelievers will see Allaah.  Furthermore, they understood that the generality of seeing Allaah is the highest kind of honor and the best possible delight.
As for those who have affirmed (that the disbelievers will see Allaah) in general, as well as those who have a affirmed it upon a specific understanding, then I have already mentioned their excuse.  They say that (the screening referred to in) Allaah’s Statement, (( Nay! Verily they, on that Day, will be screened from their Lord )), is the screening after the reckoning, since it could be said, ‘I have screened Fulaan from seeing me,’ and it is possible that he had already seen (him) in some way before that.  Thus it is a kind of screening that is connected (to having already seen Him).  And by way of this screening, there exists a difference between them and the believers, for verily He, may He be glorified and exalted, will have appeared to the believers on the plains of the Day of Judgement after the disbelievers have been screened from seeing Him, as indicated in the previously mentioned narrations.  Then, He will appear to them once they are in Paradise, in general and specific ways, always and forever, eternally.
They say that the speech of the Salaf is in accordance with what is in the Qur’aan.  Also, this kind of seeing (Allaah) that is for all the Creation in general could be a very limited kind of view that would not even be considered ‘seeing’ like the specific way the believers will see Him, since there are many different modes of seeing (something), and they differ greatly from one kind to the next, and it is likely that we may not be able to distinguish between them.
(Now I must mention that) there are some manners that must be observed:
– 1 –  Whoever refrains from speaking about this issue and does not call to anything, then it is not permissible to boycott him, even if he (inwardly) believes in the correctness of one of the positions.  This is because there are much greater innovations that we do not boycott over, unless the person is a caller (to the innovation) and does not remain quiet.  This is one (point).
– 2 –  Verily it is not befitting that the people of knowledge make this issue into a test and sign of correctness, preferring their brothers (who agree with them) over their opponents, for verily this is something hated by Allaah and His Messenger (sallallaahu ‘alayhe wa sallam).
– 3 –  It is not something that should not be used to start conversations with the common people, those who are already safe and free of problems.  However, if someone is asked about it, or he sees someone that deserves to learn about it, then let him recite upon him what he knows about it, that which he hopes will bring about benefit.  This is not the case for the issue of the believers seeing their Lord in the Hereafter, as belief in that is obligatory and binding due to what has been convincingly reported from the Prophet (sallallaahu ‘alayhe wa sallam), his Companions, and the Salaf of this Ummah.
– 4 –  It is not for anyone to speak generally and say that the disbelievers will see their Lord without any restrictions.  This is wrong for two reasons:
Firstly, seeing Allaah in general is something understood to be an honor and a reward, so it is misleading to mention it in an unrestricted fashion.  It is not for anyone to use words unrestrictedly when that may lead people to make conclusions that oppose the truth, unless that exact kind of usage was found with the Salaf.  In this case specifically, this kind of usage was not found with them.
Secondly, If something from a general ruling is singled out and mentioned specifically in a negative way, then this specification is not to be allowed.  For indeed Allaah has created everything and wanted everything to happen the way it has, however a man must not specify things that are repugnant from the created beings or events that are not desired by the Islaamic legislation, by singling them out and saying: ‘O Creator of the dogs!’ or ‘O One who wants fornication!’ and the likes, as opposed to saying, ‘O Creator of everything!’ or ‘I call on the One who permits everything to happen!’  Similarly, in this situation, if someone said, ‘There is no one that exists except that Allaah will be alone with him (on the Day of Judgement), and there will be no screen (between him and Allaah) and no translator.  Also, if someone said, ‘Verily all of the people will be gathered and brought to Allaah and He will look at them and they will look at Him,’ then this phrase eliminates any confusion that might arise from the first statement (that ‘the disbelievers will see Allaah’ mentioned in an unrestricted manner).
– 5 –  Let no one go beyond the usage of the phrases used (by the Salaf), even if there could be some differing over some of the meanings.  This is something that must be observed, as the affair is as our Prophet (sallallaahu ‘alayhe wa sallam) informed us, and goodness, all goodness, is in following the righteous Salaf, learning more about the narrations of the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) and understanding them, holding tight to the Rope of Allaah, keeping ourselves close to all means of harmony and staying together, and staying away from all things that lead to differing and dividing, unless it is a clear affair in which Allaah and His Messenger (sallallaahu ‘alayhe wa sallam) have ordered us to stay away from people because of it, then there is no hesitation (in abandoning them).
– 6 –  When it is not clear if a statement or action is something for which a person is to be punished or not, then it is obligatory to not punish him, due to the statement of the Prophet (sallallaahu ‘alayhe wa sallam): ‘Leave off the hudood (Islaamically legislated punishments) if there are doubts, for verily for you to excuse someone mistakenly is better than mistakenly punishing (someone).’  It was collected by Aboo Daawood.  This is so especially since the affair will lead to a long-lasting evil and to the splitting of Ahlus-Sunnah wal-Jamaa’ah.  For verily the corruption that results from such a splitting is many times greater than the evil that comes from the error of a small group of people in a subsidiary matter.
– 7 –  When an affair is not clear to someone, then let him supplicate with what Muslim has reported in his Saheeh, on the authority of ‘Aa’ishah (may Allaah be pleased with her), who said that when the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) stood to pray, he would say: ‘O Allaah, Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the earth, the One who knows the hidden and manifest affairs, You judge between Your Servants about what they used to differ over, guide me to the truth in the affairs that are differed over!  By Your Permission, for verily You guide whomever You like to a straight path.’
Having said this, I ask Allaah, the Great One, the Lord of the great Throne, to grant us, and all of you, success in achieving that which He loves and is pleased with, both statements and actions.  And may He grant us the ability to follow the guidance of His Prophet (sallallaahu ‘alayhe wa sallam) in secret and in the open.  And may He gather us all together upon guidance, couple our affairs with success, and cause our hearts to be united upon the heart of the best of us.  And may He protect us from Shaytaan and grant us refuge from the evils of our own selves and from the evil (consequences) of our deeds.
And I have written this letter, doing my best to provide some direction, and I only seek to correct the affairs as much as I am able, and my success is only from Allaah.  Having said this, I do not have complete knowledge of the reality of what is between you or the specific details of your affairs.  I have only written based on what I understood from the report of the one who narrated (your affairs) to me.  And the greater goal was to correct that which is between you and bring the hearts together.
As for a comprehensive statement about this issue and others, and a clarification of the reality of the affair, then perhaps I may speak or write about that at another time when I feel that there is more need for it.  As for this occasion, I felt that the need to straighten out your affair is more important.
Was-Salaamu ‘alaykum wa rahmatullaahi wa barakaatuh, and all praise is due to Allaah, the Lord of all that exists, and may He raise the rank of our leader Muhammad, and that of his family and Companions, and may He grant them an abundance of peace.  Allaah is sufficient for us, what a fine Wakeel (Caretaker).

Moosaa ibn John Richardson

The Prophet Muhammad Never Tried to Kill Himself

August 22, 2012

Anything in brackets [ ] was added by the translator

 

This is a translation of Shaikh Maahir al Qahtaani quoting from Shaikh Albaanee taken from:

http://www.al-sunan.org/vb/archive/index.php/t-5041.html

 

[to see the Arabic you may need to click on View, Encoding, More, Arabic (Windows)]

 

[Shaikh al Qahtaani begins]:

With the Name of Allah (God), The Most Merciful, The Bestower of Mercy

The Guiding Scholar Abu Abdur Rahman Muhammad “Helper of the Religion” al-Albaanee – [we ask that] Allah bestow mercy upon him – said in “Defense of the Prophetic hadeeth and seerah as a refutation to the ignorant things [said] by Dr. al-Bootee in his book ‘Fiqhus-Seerah’” (p.40-42):

[beginning of quoting from Shaikh Albaanee]:

‘Al-Bootee said (1/55):

And the Prophet – [we ask that] Allah raise his rank and grant him peace – became sad due to that with a tremendous sadness to the point where he tried to – as Imam Bukhari reports – throw himself from the heights of the mountains [to commit suicide]”

‘The attribution of this [saying that the Prophet Muhammad tried to kill himself] to Bukhari is an atrocious error.  That is because he is claiming that this story of  Throwing oneself [e.g. off a mountain] is authentic according to the conditions  of Bukhari.  And it is not. And what makes that clear is that Bukhari put it at the end of the hadeeth of Aishah, which is about the beginning of the revelation, that the Dr. [al-Bootee] quoted (1/51-53).  And it is in Bukhari [his Saheeh] at the beginning of the chapter at-Ta’beer [Dream Interpretation] by way of Ma’mar who said: az-Zuhree said: ‘Urwa informed me, from Aishah…so he quoted the hadeeth until the statement, “And there was a pause in the revelation’ and az-Zuhree added, ‘and the Prophet – sallallahu alayhe wa sallam – became so sad, from what has reached us1, that he intended several times to throw himself off of the tops of mountains.  Every time he would reach the top of a mountain to throw himself off of it, Jibreel would appear to him and would say, ‘O Muhammad, indeed you are truly the Messenger of Allah.’  Thereafter he would become calm and return home.  When the period of the pause in the revelation became long, he would do as before, but when he would reach the top of the mountain, Jibreel would say to him as he said before.”

‘And likewise Imam Ahmad collected the hadeeth with this addition (6/232-233) as well as Abu Nu’aym in “ad-Dalaa’il” (p.68-69) and al-Bayhaqee in “as-Dalaa’il” (1/393-395) by way of Abdur-Razzaaq from Ma’mar.  And Muslim collected it with this chain (1/98) but he did not quote az-Zuhree’s saying.  He only included the wording of Yunus ibn Shihaab which does not contain [az-Zuhree’s] addition. Additionally Imam Muslim and Ahmad (6/223) collected it by way of ‘Aqeel ibn Khaalid from Yunus ibn Shihaab without the addition. Likewise Imam Bukhari collected it in the beginning of his Saheeh [3rd hadeeth] from Aqeel ibn Khaalid from Yunus ibn Shihaab.

‘We can conclude from what has preceded that this addition [of az-Zuhree] has two defects.

‘The first: Ma’mar being alone in narrating it, without Yunus and Aqeel [when Ma’mar was not in the chain of narrators, Yunus and Aqeel did not mention this addition as can be seen in the 3rd hadeeth in the beginning of Saheeh Bukhari and also in Muslim’s Saheeh], so it is Shaadhah [contradictory/strange]2

‘The second: That [this part of] the hadeeth is Mursal [chain goes back to the taabi’ee but not the Sahaabee – the Companion is missing in the chain of narrators] and problematic.  Because indeed the one saying, “from what has reached us” is only az-Zuhree as is clear from the quote.  And al-Haafith [ibn Hajar] asserted that in “al-Fat’h [al-Baari’]”3 (12/302) when he said: “And it is from the statements of az-Zuhree and it is not connected [referring to the break in the chain between the those who learned from the Companions  {the taabi’oon} and the Prophet – sallallahu alayhe wa sallam]


‘I say: and this is what al-Bootee was either neglectful of or ignorant of.  So he thinks that every letter in “Saheeh Bukhari” is upon Imaam Bukhari’s conditions in authenticity!  And perhaps he doesn’t differentiate between the hadeeth which is musnad [has a connected chain] and the hadeeth which is mu’allaq [has a break in the chain]! Just like he didn’t distinguish between a hadeeth which is Mawsool4 and a hadeeth which is Mursal [hadeeth missing the Companion who heard it from the Prophet Muhammad in the chain of narrators] which happens to come in the hadeeth, like this hadeeth from Aishah which has this Mursal addition coming at the end of it.

 

‘So know that this addition didn’t come by way of a connected chain that supports it as I clarified in “The Series of Weak Narrations” (3) number (4858).  And I pointed that out in the commentary for “My Abridgment of Saheeh Bukhari”  (4)(1/5) [I ask that] Allah make easy the completion and printing of it.

 

‘When you know that there is no certainty regarding this addition, then we have the right to say that it is a rejected addition with regards to its meaning.  Because it is not befitting for a Prophet who is protected from making mistakes [in the religion] that he would try to kill himself by throwing himself off a mountain – no matter what might push him to do that.  And he himself said [translated], “Whoever throws himself off of a mountain and kills himself, then he will be in Hell throwing himself forever [or a very long time5]” Reported by Bukhari and Muslim and other than them…’”

[Footnotes]

1 Az-Zuhree’s statement starts from: “And the Prophet – sallallahu alayhe wa sallam – became so sad…” and continues to the end – all of this is from one of the sub-narrators of the hadeeth, az-Zuhree.  So if you look in Bukhari, first volume, in the Book of the Beginning of the Revelation (it may be translated as “Book of Revelation”), the 3rd (3A) hadeeth, the hadeeth ends: وَفَتَرَ الوَحْيُ  “and the revelation paused for a while”.  And if you look in Bukhari, ninth volume, in the Book of the Interpretation of Dreams, the first hadeeth in this chapter, towards the end of the hadeeth:

وفتر الوحي فَتْرَةً حَتَّى حَزِنَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيْمَا بَلَغَنَا

      “And the revelation paused for awhile and the Prophet – [we ask that] Allah raise his rank and grant him peace – became so sad – from what has reached us [i.e. reached az-Zuhree]…”

3His explanation of Saheehul Bukhari

4 Mawsool: has a connected chain going all the way back to the Prophet – sallallahu alayhe wa sallam – with no breaks/missing narrators

5Refer to what Shaikh Ubaid al Jaabiree said here regarding the two meanings of khulood خلود :

http://knowledgeofislamblog.wordpress.com/2012/09/30/question-and-answer-session-with-sheikh-ubaid-al-jabiree-riyadh-k-s-a-march-2012/

The Incident When the Astray Innovator Extremist Terrorists Tried to Take Over the Grand Mosque

July 18, 2012

More on the late Prince Nayyif here:

https://sughayyirah.wordpress.com/2012/07/18/prince-nayyif-bin-abdul-azeez/

 

 

 

One of the main episodes which took place during his position as the Minister of the Interior was the occupation of the Al-Masjid Al-Haraam, Makkah. This is what happened as translated in the Saudi Gazette from the daily newspaper, Al-Watan [1979]

“No one can open the file on Juhaiman bin Saif Al-Otaibi and his group without mentioning the late Crown Prince Naif who was the interior minister at the time. When the group occupied the Grand Mosque, Prince Naif faced the challenge of liberating it. He insisted on overseeing the operation by himself without any outside help.

When Juhaiman and Muhammad Al-Qahtani, who would later become his brother-in-law, joined hands, their collective ideologies began spreading poisonous ideas in small mosques in Madinah. In 1965, Juhaiman established a group called Al-Jamma’a Al-Salafiyya Al-Muhtasiba, which was an extension of the Ikhwan ideology. Soon Juhaiman took control of the group and diverted its tasks to political activities. As the group expanded, he recruited youth from all over the Kingdom. Prince Naif interfered at the time and called for the group’s activities to be supervised. As a result, Juhaiman isolated the group and himself from society.

The Al-Watan newspaper carried the details of the operation in a report on Monday. In late 1978, Al-Qahtani told Juhaiman that he had had a dream in which he was the Mahdi, or redeemer of Islam, and said he wanted to liberate the Arabian peninsula and the entire world from wrongdoing, injustice and tyranny. On Nov. 20, 1979, 270 people from Juhaiman’s group entered the Grand Mosque under the pretext of attending the Fajr prayer. They were carrying several caskets with them and mosque guards were told they contained bodies. In reality, the caskets contained dozens of weapons that the group would later use to take over the mosque.

During the Fajr prayer, the group chained all of the mosque’s doors and placed two guards at each door. Several other militants stormed the microphone room and took control of the mosque’s loudspeakers. Sheikh Muhammad Al-Subayel, who was leading the prayer, said as soon as the prayer concluded, the group announced the appearance of the Mahdi. They said he had escaped from his enemies and was taking refuge inside the Grand Mosque. Juhaiman then introduced Al-Qahtani as “the awaited Mahdi and the redeemer of Islam.”

Juhaiman and his group then pledged allegiance to Al-Qahtani who asked the people to also do so while members of the group began firing gunshots in the air. The mosque’s guards, who are not armed, tried to resist them but were shot and killed. A group of worshippers managed to escape from the Grand Mosque but others who tried to reason with the group and told them they were wrong were also shot dead. Prince Naif immediately ordered the Grand Mosque to be surrounded and told officers not to engage in any contact with the group until the authorities had a clearer picture. Security forces began moving inside the mosque complex and some of them managed to position themselves inside and waited for orders to attack. At the same time, Juhaiman’s group was trying to force all worshippers inside to pledge allegiance to the awaited Mahdi.

The then King Khaled met with Muslim scholars and briefed them on the situation. Scholars said a surrender should be negotiated with the group and if they refused, then they should be forcibly evacted even if it meant killing them.

Meanwhile, Prince Naif had arrived in Makkah to personally supervise the operation and plans to liberate the Grand Mosque. People and residents around the Grand Mosque complex were asked to clear the area due the guns being fired by Juhaiman’s group from the mosque’s minarets. Saudi security forces managed to identify their positions and the type of weapons they were using. Groups from the National Guard were brought in along with the armed forces in preparation to storm the besieged mosque. King Khaled’s directives at that time were to give the group time to surrender and to ensure the safety of the innocent people stuck inside the mosque. Saudi forces used microphones to ask the group to surrender and release the hostages but they refused.

There were scattered clashes with the group and Saudi snipers were brought in to take out the snipers inside the mosque. The Saudi troops already positioned inside also began engaging Juhaiman’s group and forced them to release the hostages. Saudi troops forced the group to withdraw to the tunnels in the lower level beneath the mosque and they then took control of the roads leading to the tunnels. Juhaiman and his group barricaded themselves in several rooms underneath the Grand Mosque.

After five days of being surrounded, dozens of members in the group surrendered to the authorities. After the news of Al-Qahtani’s death began to spread, many other members laid down their arms and surrendered.On Dec. 5, 1979, the Saudi Army and the National Guard laid out a plan to put an end to the siege. They started a final push and managed to isolate the group far away from the Ka’aba. Saudi forces then cut electricity and water to them. Some immediately surrendered while other continued to fight.The news about French, Jordanian and Egyptian forces participating in the operation to liberate the Grand Mosque was not true. At the time, Saudi Arabia received many offers of help but they were all declined. King Khaled addressed the country’s security forces and the National Guard and thanked them for liberating the Grand Mosque.

On Jan. 10, 1980, 63 people who carried out the attacks were executed in several different cities while Juhaiman was executed in Makkah. The nationalities of the people that were executed are as follows: 34 Saudis, 9 Egyptians, 3 Kuwaitis, 6 Yemenis, 1 Sudanese and 1 Iraqi. Prince Naif said at a press conference after the incident that 19 people went to jail and 23 women and children were sent to juvenile centers. Prince Naif also announced that 12 Saudi officers and 115 soldiers died during the operation. In addition, 402 officers and 49 soldiers were injured. Prince Naif said 75 members of Juhaiman’s group were killed during the siege. Fifteen bodies belonging to the group were later found in the tunnels underneath the mosque.”

The Hijra of Allah’s Messenger

May 15, 2010

Taken from:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=7800

The Hijrah of Allahýs Messenger
By Shaykh Muhammad Saalih al-ýUthaimeen

Thirteen years after the commencement of the prophetic message, in the month of Rabeeý Al-Awwaal, the Prophet sallallaahu ýalaihi wa sallam reached Madinah from Makkah, which was the initial point of revelation and the most beloved of places to him. He left Makkah as an emigrant, in compliance with the command of his Lord.

The Prophet had spent 13 years in Makkah calling people to the clear guidance of the message of his Lord. During this period the Prophet sallallaahu ýalaihi wa sallam and his followers were confronted with rejection, defiance and even physical harm from Quraysh (his tribe).

Moreover, Quraysh even conspired to kill him when their leaders met and exchanged views in order to decide on what course of action to take regarding the Prophet sallallaahu ýalaihi wa sallam and his followers. They felt endangered by his message and when some of his companions emigrated to Madinah, they knew that he would join them there sooner or later. They knew also about the pledge that the Ansaar (the Madinan supporters of the Prophet sallallaahu ýalaihi wa sallam) had given to the Prophet sallallaahu ýalaihi wa sallam which stipulated that they would protect him from any kind of harm, just as they protected their own wives and children.

Quraysh feared the revenge of the Prophet sallallaahu ýalaihi wa sallam and his followers if they had the opportunity of establishing themselves firmly in Madinah. Therefore, during the meeting of the elders of Quraysh, Abu Jahl said: ýMy opinion is that we should select a strong young man from each of our tribes and give each a sword to strike Muhammad all at the same time. On doing so, his blood will spread among all the Arab tribes ý and it will be impossible for the Banu ýAbd Manaaf (the clan to which the Prophet belonged) to avenge his death, rather they will be obliged to take the diyyah (blood-money).ý

ýAnd [remember, O Muhammad], when those who disbelieved plotted against you to restrain you or kill you or evict you [from Makkah]. But they plan, and Allah plans. And Allah is the best of planners.ý (Al-Anfaal: 30).

Despite this, Allah revealed the entire conspiracy to the Prophet sallallaahu ýalaihi wa sallam and permitted him to emigrate to Madinah. Abu Bakr, may Allah be pleased with him, who had prepared himself for the move to Madinah, was told several times by the Prophet sallallaahu ýalaihi wa sallam to wait. It was clear that the Prophet sallallaahu ýalaihi wa sallam wanted to accompany him in the journey of Hijrah, as he sallallaahu ýalaihi wa sallam said to him: ýWait, for I hope that Allah will allow me also to emigrate.ý

ýAaýishah, may Allah be pleased with her, narrated: ýOne day, at midday, while we were sitting in our house, someone said to Abu Bakr (may Allah be pleased with him): ýHere comes Allahýs Apostle, with his head and part of his face covered with a cloth (i.e. wishing to conceal his identity), at an hour in which he has never come to usý. Abu Bakr said: ýLet my father and mother be sacrificed for you (an expression that indicates the level of sacrifice that the person expressing it is prepared to make), (O Prophet)! It must have been an urgent matter that brought you here at this hour.ý The Prophet sallallaahu ýalaihi wa sallam asked permission to enter and then did so, he sallallaahu ýalaihi wa sallam then said to Abu Bakr: ýLet those who are here with you leave.ý Abu Bakr, may Allah be pleased with him, replied: ýThese people are your family (i.e. there is no need for them to leave because they are your own people); Let my father be sacrificed for you, O Allahýs Apostle!ý The Prophet sallallaahu ýalaihi wa sallam then said: ýI have been given permission leave (Makkah).ý Abu Bakr, may Allah be pleased with him, asked: ýCan I accompany you, O Allahýs Apostle? Let my father be sacrificed for you!ý The Prophet sallallaahu ýalaihi wa sallam replied: ýYes.ý Abu Bakr said: ýO Allahýs Apostle! Let my father be sacrificed for you! Take one of these two she-camels of mine.ý The Prophet sallallaahu ýalaihi wa sallam replied: ýI will take it only on the condition that I pay you for it.ý

ýSo we packed their baggage and placed food for their journey into a leather bag. Then the Prophet sallallaahu ýalaihi wa sallam and Abu Bakr, may Allah be pleased with him, set off on their journey. After this, they arrived at a mountain named Thawr and remained there for three nights. ýAbdullah bin Abu Bakr, may Allah be pleased with him, who was an intelligent young man, would stay with them two at night and leave before dawn so that in the morning, he could be among the Quraysh in Makkah and act as if he had spent the whole night there. If he heard of any plot contrived by the Quraysh against the Prophet sallallaahu ýalaihi wa sallam and Abu Bakr, may Allah be pleased with him, he would return and inform them two of the plot after dark.ý

Quraysh exerted the maximum effort to seize the Prophet sallallaahu ýalaihi wa sallam and his companion, may Allah be pleased with him. They searched in all directions and could not find them and so they announced a reward of 100 camels for anybody who could seize either or both of them. However, it was Allahýs plan to protect them, for some men from the Quraysh reached the very cave where the Prophet sallallaahu ýalaihi wa sallam and his companion were hiding ý but were unable to spot them.

Abu Bakr, may Allah be pleased with him, said: ýI said to the Prophet sallallaahu ýalaihi wa sallam when we were in the cave: ýO Messenger of Allah, if any of them looks down at their feet, they will see us.ý The Prophet sallallaahu ýalaihi wa sallam replied, assuringly: ýWhat do you think about two companions, of whom Allah is the third? (i.e. in terms of assistance)ý.

When Qurayshýs pursuit abated, the Prophet sallallaahu ýalaihi wa sallam and Abu Bakr, may Allah be pleased with him, left the cave after three nights and headed for Madinah following the coastline. A young man named Suraaqah bin Malik, may Allah be pleased with him, who had not yet at that time embraced Islam caught sight of them on his horse. When Abu Bakr, may Allah be pleased with him, turned back and saw him, he said: ýMessenger of Allah, someone is following us.ý The Prophet sallallaahu ýalaihi wa sallam replied: ýDonýt be anxious; for Allah is with us.ý When Suraaqah came closer to them and heard the Prophetýs recitation of the Qurýan, the forelegs of his horse sank into the hard ground, so much so that the horseýs stomach touched the ground. Suraaqah dismounted and spurred the horse until it stood up, but its forelegs were struggling, causing dust to rise up into the sky like smoke.

Recalling this at a later date, Suraaqah said: ýI felt then that the Prophetýs affair will come to prominence some day, (i.e. I knew that the day would come when his message would be accepted by the masses) so I cried out at them giving them a pledge of security. The Messenger of Allah sallallaahu ýalaihi wa sallam was standing ahead of me with his companion. I mounted my horse and rode until I reached them and told them about the plots contrived against them. I offered them food and luggage and said to the Prophet sallallaahu ýalaihi wa sallam: ýYou will pass by some flocks of sheep and camels that belong to me; you may take what you need from them.ý The Prophet replied: ýI have no need of this, just conceal your knowledge of us.ý

Suraaqah headed back to where he had set out from and diverted all those he came across away from the direction that the Prophet sallallaahu ýalaihi wa sallam and his companion, may Allah be pleased with him, were heading towards. It seems so strange that Suraaqah, who first sought after the Prophet sallallaahu ýalaihi wa sallam and his companion, may Allah be pleased with him, to seize them ended up giving them his full support. This is the support Allah gives to those who serve His cause.
When news of the Prophetýs Hijrah reached the people of Madinah from among the Muhaajireen (those Muslims who emigrated from Makkah) and Ansaar (the Madinan supporters of the Prophet sallallaahu ýalaihi wa sallam), they would go out to Al-Harrah, which is a place on the outskirts of Madinah, in anticipation of the Prophetýs arrival, until they would be forced back by the heat of the sun. When the day of arrival of the Prophet sallallaahu ýalaihi wa sallam finally came, a Jew who was looking for something on a hillock in Madinah saw him approaching. Despite his enmity, he could not help but cry out: ýO Arabs! This is your long-awaited fortune and honour.ý

The Muslims hastened to meet the Messenger of Allah sallallaahu ýalaihi wa sallam with their weapons, as an honorary reception as well as an indication of their readiness for Jihad in the cause of Allah and to defend him. They met him at a place in Al-Harrah and he sallallaahu ýalaihi wa sallam diverted his course rightward and settled in the Banu ýAmr bin ýAwf in Qoobaý (a place on the outskirts of Madinah) where he stayed for some nights and built a mosque. He then went on to Madinah accompanied by many people, while many others lined the roadside.
Abu Bakr, may Allah be pleased with him, related: ýWhen we came to Madinah, people went out onto the roads and onto the tops of houses, along with their children and servants, crying: ýAllaahu Akbar! The Messenger of Allah has come! Allaahu Akbar! Muhammad has come!ý Anas bin Maalik, may Allah be pleased with him, narrated: ýI was walking among small boys, since I was one of them, while people were crying out: ýMuhammad has come! Muhammad has come!ý So the people repeated these words out of joy due to the Prophetýs arrival, who was the dearest to them. What an arrival! It filled the hearts with joy, pleasure and delight and illuminated the horizons with happiness.ý

When the Prophet sallallaahu ýalaihi wa sallam reached Madinah, the various tribes of Al-Ansaar rivalled each other in leading the Prophetýs she-camel to their dwellings, each saying: ýCome, O Messenger of Allah! Stay with us! We are great in number, fully armed and ready to defend youý The Prophet sallallaahu ýalaihi wa sallam replied, regarding his she-camel: ýLet it go where it wishes, for it is inspired. I will stay where Allah wished me to stay.ý The she-camel stood in the place where he sallallaahu ýalaihi wa sallam later built his mosque, it knelt down and remained there for sometime, while the Prophet sallallaahu ýalaihi wa sallam remained on its back. After this, the she-camel got up again and the Prophet sallallaahu ýalaihi wa sallam loosened its bridle, it walked for a short distance and then returned to the previous location and knelt down. Upon this the Prophet sallallaahu ýalaihi wa sallam said: ýHere is the settling place, Allah willingý. The place where the she-camel knelt belonged to two orphans, who offered to give it to the Prophet sallallaahu ýalaihi wa sallam for free, but he sallallaahu ýalaihi wa sallam refused and instead he purchased it from them.

Then Allahýs Prophet sallallaahu ýalaihi wa sallam asked: ýWhose is the nearest of the houses to here?ý A man called Abu Ayyoob, may Allah be pleased with him, replied: ýMine, O Allahýs Prophet! This is my house and this is my gate.ý The Prophet sallallaahu ýalaihi wa sallam then said: ýGo and prepare a place for our midday rest.ý Abu Ayyoob, may Allah be pleased with him, prepared it, then returned and said: ýCome along, both of you, with the blessings of Allah.ý

When Allahýs Prophet sallallaahu ýalaihi wa sallam went into the house, a man named ýAbdullah ibn Salaam, may Allah be pleased with him, came and said: ýI testify that you (i.e. Muhammad) are Apostle of Allah and that you have come with the truth. The Jews know very well that I am their chief and the son of their former chief and the most learned amongst them and the son of the former most learned amongst them. So send for them (i.e. the Jews) and ask them about me before they know that I have embraced Islam, for if they know that then they will say about me things which are not correct.ý So Allahýs Apostle sallallaahu ýalaihi wa sallam sent for them and they came and entered. Allahýs Apostle sallallaahu ýalaihi wa sallam said to them: ýO Jews! Woe to you! Fear Allah! I swear by Allah besides Whom none has the right to be worshipped that you people know for certain that I am the Apostle of Allah and that I have come to you with the truth, so embrace Islam.ý The Jews replied: ýWe do not know this.ý So he sallallaahu ýalaihi wa sallam repeated this twice and they repeated their answer twice. Then he sallallaahu ýalaihi wa sallam asked them: ýWhat sort of a standing does ýAbdullah ibn Salaam have amongst you?ý They said: ýHe is our chief, the son of our former chief and the most learned man, the son of the former most learned man amongst us.ý
He sallallaahu ýalaihi wa sallam said: ýWhat would you think if he should embrace Islam?ý They replied: ýAllah forbid! He cannot embrace Islam.ý He sallallaahu ýalaihi wa sallam repeated the question and they repeated the response, then He sallallaahu ýalaihi wa sallam called out: ýO Ibn Salaam! Come out to them.ý He came out and said: ýO Jews! Be afraid of Allah besides Whom none has the right to be worshipped. You know for certain that he is Apostle of Allah and that he has brought the true religion!ý The Jews replied: ýYou are a liar.ý On that Allahýs Apostle sallallaahu ýalaihi wa sallam turned them out. ýAbdullah ibn Salaam, may Allah be pleased with him, then said: ýDid I not tell you, Messenger of Allah, that they are a people of falsehood, betrayal, lying and obscenity?ý
That was the Prophetýs emigration, who left his home town to call to the religion of Allah and reform His servants.

Fear Allah! O servants of Allah and abandon acts of disobedience so that you can all at least achieve one kind of Hijrah. (This refers to the abandonment of sins. According to Islam, Hijrah is of two kinds: literal, which denotes moving from one place to another in order to be able to practise oneýs religion, and metaphorical which means the abandonment of sins). Whoever abandons something which he likes for Allahýs sake, Allah will reward him with something better. Whoever sticks to piety and goodness, Allah will be with him. Allah the Almighty said that which translates as: ýIndeed, Allah is with those who fear Him and those who are doers of good.ý (Al-Nahl: 128).

source: Gulf Times Newspaper of 2nd Jan 2009

Biography of the Prophet for kids Arabic/English

May 15, 2010

http://www.arabicfirst.co.uk/storiesprophets/SP01.pdf

http://www.arabicfirst.co.uk/storiesprophets/SP02.pdf

http://www.arabicfirst.co.uk/storiesprophets/SP03.pdf

http://www.arabicfirst.co.uk/storiesprophets/SP04.pdf

http://www.arabicfirst.co.uk/storiesprophets/SP05.pdf

http://www.arabicfirst.co.uk/storiesprophets/SP06.pdf

The great debate of Ibn Abbaas (radiAllahu anhu) with the khawarij

May 10, 2010

Taken from:

http://en.miraath.net/content/great-debate-ibn-%E2%80%98abbas-radhiallaah-anhu-khawaarij

The great debate of Ibn ‘Abbas (radhiAllaah ‘anhu) with the Khawaarij

Translated By ‘Abbas Abu Yahya

When the Hurooreeyah rebelled, they isolated themselves in a place.  There were 6000 of them and they were united in rebelling against ‘Alee.  Continuously people would come to ‘Alee and say: O Ameer ul-Mu’mineen!  Verily these people are rebelling against you. 

He said: ‘Leave them, verily I will not fight them until they fight me and [they will fight me] that’s what they will do.’

So when it came to that day, I came to ‘Alee before the Zuhr prayer and I said to him: ‘O Ameer ul-Mu’mineen!  Delay the prayer until it is cooler perhaps I will speak to these people.

He said: ‘Verily, I fear for you.’

I said: ‘Never!  I used to be known as a man of good manners, I never harmed anyone.’

He gave me permission to go.  So, I put on a very nice garment, the best that what one could get from Yemen and I combed my hair.  Then, I visited them at midday whilst they were eating.

I had entered upon a people, the likes of whom I had never seen with regards to their exertion in worship.  Their foreheads were wounded due to Sujood (prostration) and their hands had become rough like camels’ feet, wearing recently washed, untidy shirts with very high, raised clothing with tired and worn out faces [due to not caring for themselves].

So, I gave salaams to them and they said, ‘Welcome O Son of Abbas!  And what is this cloak you are wearing?’

I said, ‘what deficiency do you see from me?  Indeed, I saw the Messenger of Allaah sallAllaahu alayhi wa sallam dressed in the best of what you can find in Yemeni clothing, then I recited this verse

<<Say, who has forbidden the adornment given by Allaah, which He has produced for His slaves, and the good things He has provided>> [1]

Then they said, ‘What has brought you here?’

I said to them, ‘I have come to you from amongst the Companions of the Prophet sallAllaahu alayhi wa sallam the Muhaajiroon and the Ansaar and from the son of the uncle of the Prophet sallAllaahu alayhi wa sallam (‘Alee), who is his son-in-law – and upon them descended the Qur’aan; and they are more knowledgeable about it than you and there is not one of them amongst you. I have come to convey to you what they say, and to convey to them, what you say.

A group amongst them said, ‘Do not debate with the Quraysh because verily Allaah, Azza wa Jaal, says

<<Nay! But they are a quarrelsome people>> [2],’

Then a group of them turned towards me and two or three of them said: ‘Verily, we will speak to him.’

So I said, ‘come forward, what is the grudge you have against the Companions of the Messenger of Allaah – and the son of his uncle (‘Alee).’

They said ‘three points’.

I said, ‘And what are they?’

They said: ‘Then one of the points is that he (‘Alee) had men judge in a matter of Allaah whilst Allaah said

<<The judgment is for none but Allaah>> [3]

What have men got to do with the Hukm?’

I said, ‘This is one point.’
They said, ‘As for the second point; then he fought and he did not take captives nor did he take the war booty, if they were Kuffaar, then their captives are permissible for us and if they were believers then their captives are not permissible to take nor was it allowed to fight them.’
I said, ‘This is the second point, and what is the third point?’ Or he said something similar.

They said: ‘He should remove the title of Ameer ul-Mu’mineen and if he is not the Ameer ul-Mu’mineen then he is the Ameer ul-Kaafireen.’

I said, ‘Do you have any points other than this?’

They said: ‘This is sufficient for us.’

I said to them: ‘Do you understand, that if I read to you from the Book of Allaah, Jalla wa thanaa’ahu, and from the Sunnah of His Prophet – SallAllaahu alayhi wa sallam – that which refutes what you say; will you return (back)?’

They said: ‘Yes.’

I said: “As for your statement That ‘Alee had men judge in a matter that was for Allaah; then I will read to you from the Book of Allaah, where Allaah has delegated His Hukm to men regarding the eighth of a quarter of a dirham.  Allaah, Tabaraka wa Ta’aala, commanded the people to judge in this matter.

Do you not understand the saying of Allaah, Tabaraka wa Ta’aala:

<<O you who believe, do not kill the game while you are in a state of ihram, and whosoever of you kills it intentionally, then the penalty is an offering equivalent to the one he killed, as adjudged by two just men among you.>> [4]

And it is from the Hukm of Allaah that He delegated men to judge in this matter, if Allaah willed, He could have judged in this matter, but He allowed men to judge.

I ask you, for the sake of Allaah!  Are men judging in reconciling in disputes and in preventing bloodshed or judging regarding hunting a rabbit better?”

They said: ‘Of course, this is better.’

‘And regarding a woman and her husband:
<< If you fear a breach between the husband and wife, appoint two arbitrators, one from his family and the other from hers >> [5]
Is not men judging in reconciling disputes and in the prevention of bloodshed better than men judging regarding the private parts of a woman?
Have we finished with this point?’
They said, ‘Yes.’

I said: ‘As for your statement, He fought but did not take captives and did not take war booty, then would you take your mother, Aa’ishah, as a captive, making her permissible for yourselves for that which you make permissible from other than her whilst she is your mother?  If you say: “We make Halaal from her that which we make Halaal from other than her,” then you have made/committed Kufr.  And if you say that, “she is not our mother,” then you have also made Kufr:  <<The Prophet is closer to the believers than their own selves, and his wives are their mothers >> [6] and so you are between the two ill judgments.  So, which of them do you want to take?

Have we finished with this point?’

They said: ‘Yes.’

‘As for ‘Alee removing the title of Ameer ul-Mu’mineen, then I will give you something that will please you:  Verily, the Prophet of Allaah – made an agreement/contract with the Mushrikeen on the Day of Hudaybeeyah, and the Prophet sallAllaahu alayhi wa sallam said to ‘Alee: “Write, O ‘Alee!  This is what Muhammad, the Messenger of Allaah, sallAllaahu alayhi wa sallam agrees with.” 

They, the Mushrikeen, said, “If we knew you to be the Messenger of Allaah, we would not have fought you.”  So, the Messenger of Allaah sallAllaahu alayhi wa sallam said: ‘Erase it, O ‘Alee!  O Allaah, Indeed You know that I am the Messenger of Allaah, erase it O ‘Alee!  And write this, “This is what Muhammad ibn Abdullaah sallAllaahu alayhi wa sallam makes an agreement/contract upon.”’

I swear by Allaah, that the Messenger of Allaah sallAllaahu alayhi wa sallam is better than ‘Alee and even he erased his own name and erasing his name does not erase his Prophethood.
Have we finished with this point?’

They said: ‘Yes.’

‘2000 of them came back while the rest of them rebelled and fought, based upon their misguidance, and the Muhaajiroon and Ansaar fought them. [7]

The Takhreej for this narration:

Narrated by ad-Darmi in his ‘Sunnan’ (1/68-69) & by Bahshal in ‘Tareekh Wasit’ this narration is reported on the authority of ‘Amr bin Salma. Authenticated by Shaykh al-Albani (rahimahullaah).

There are other narrations of this story.  It has been narrated by Abdullaah bin Ahmad in ‘Zawaid az-Zuhud’ (p.428) & by Abu Na’eem in ‘Hileeyat al-Awwleeyah’ (4/380-381).  Also by Tabraani in ‘Kabeer’ (9/125-126), by AbdurRazaq in ‘al-Mussannaf’ (5409).  Al-Haythamee narrated it in ‘Mua’jam az-Zawaid’ (1/181).

As for the narration of AbdurRazaq  & Tabaraani which has been authenticated by al-Haythamee in ‘mua’jam az-Zawaid’ (1/181).

The narration of Abu Na’eem in ‘al-Hileeyah’ was reported on the authority of Abu Za’raa.

This story has many other narrations, in ‘al-Kabeer’ and some of them were authenticated by al-Haythamee.

Taken from ‘Silsilah as-Saheehah’ (5/12-13), & ‘Moonazaraat ‘aimmat as-Salaf’ p.89-91

[1] Soorah Al-A’raf :32

[2] Soorah az-Zukhruf :58

[3] Soorah an-Anaam : 57 and Soorah Yusuf : 40 & 67

[4] Soorah al-Ma’idah : 95

[5] Soorah an-Nisa : 35

[6] Soorah al-Ahzab : 6

[7] Narrated by Abdur-Razzaq in his book ‘al-Musannaf’(18678), Ahmad (1/243), al-Haakim (2/150-152), Ibn Abdul Barr in his Jama’ Bayaan Uloom (2/962-964/ 1834) and others.