Sunday 20 December 2009

A picture and an update...

Assalaamu Alaykum everyone,

Sorry been so long getting my blog updated but been uber busy lately with the Da'wah and everything else.

Also had a little illness and a few personal issues but alhamdulillah everything ok.

Right so what is happening?

Well the Da'wah is getting better in my local city, we now have two, sometimes three Dawah stalls in the city centre on Saturdays, and one at least most of the rest of the week.

Quite frankly the other brothers are better at it than us, so got lots to learn from them inshallah. They are also running new muslim classes in one of the local masaajid so when we get a Shahadah we just take them to someone else and know they will be taken care of inshallah.

Tesol course is going well mashallah, it is very hard though as a word of warning for those planning on this course for next year but it is meant to be hard as a Cambridge certified TESOL course is a passport to jobs all over the world Inshallah.

But lots of note taking, two or three hours reading every week, as well as learning all the grammar they no longer teach you in school anymore and on top of that... assignments!

I've done a bit more teaching practice, and although I am a bag of nerves in my head, apparently I come across very calm and gentle and everyone including the other students and teachers say I get things across very well.

Finally here is a picture i lifted from a bnp supporting website... I really liked it. lol.

OK I am leaving the UK, there is a war on and its not allowed to stop here but doesn't mean I cant like the fact the Da'wah is going well and the kuffar are losing not just on the battlefields of Afghanistan but the battlefields in the hearts and minds of the British public.

Assalaamu alaykum,

Abu Abillah


Sunday 29 November 2009

November's Uncle Tom Award goes to...

Dr Muhammad Abdul Bari MBE!
Member of the Order of the British Empire and
Secretary General of the Munafiq council of Britain.


Here is a picture of the man in question,



Now why is this man a house negro, an uncle tom?

Here is a letter he wrote recently to the Guardian newspaper which will explain all...

Nick Cohen ("Where are all these miltant atheists ruining Britain?", Comment) uses his lament on the "powerful role of faith" in our progressive society to recycle hackneyed and tenuous accusations that the Muslim Council of Britain is extremist and condones attacks on the armed forces. All of them are disproved by our record.

The Muslim Council of Britain has been a strong supporter of the armed forces and has initiated drives for more Muslim recruitment.

Long before it was fashionable to speak out against terrorism, the MCB did just that and led the way in calling for greater vigilance in our community.
Moreover, the MCB has consistently campaigned for greater equality of all Britons, regardless of race, religion or sexual orientation. The Muslim Council of Britain is an umbrella body that is inclusive of Islam's rich traditions and tendencies. Sunni, Shia, Sufi and Salafi groups are affiliated to the MCB. Mr Cohen is upset because of the MCB's refusal to favour one tendency, Sufi, over the other, "Islamist", itself a contested term. We are a non-partisan body and will be encouraging Muslims to take part in our democracy and vote according to their needs. Of course, we will continue to raise issues that affect our community, but we will do so, as we always have, by engaging with fellow Britons and seeking the common good.

Dr Muhammad Abdul Bari

secretary general
The Muslim Council of Britain London E1

As you can see Abdul Bari openly encourages people to side with the kuffar against the Muslims, this is a clear act of apostasy and as such he worse then even the rest of the Munafiq council of Britain.

He also states he encourages people to vote, seeing nothing wrong with this when Allah states in Surah Yusuf that only he has the right to legislate and elsewhere in the Quran calls the one who rules by other than Allah reveals a Kaffir.

So hope you enjoy your awards from the Kuffar Abdul Bari, Allah is watching all of us and you need to turn back to Islam, hand your little cross back to the palace and fear Allah in what you say and do because by your own statements you are clearly outside the fold of Islam.

Monday 23 November 2009

Takfir, Ignorance, and Aiding the Kuffar

Bismillah Ar-Rahman Ar-Raheem


All Praise and All Thanks are for Allah Subhanahu wa Ta'ala to whom we shall all return to be judged on The Last Day.


"From each and every direction He has the power to deliver misfortune to you - to sow confusion and dissension among you. Thus do We reveal our Signs, that you might understand them." 6:65 Interpretation of Meaning



What is Takfir?

Takfir is declaring an individual, previously known to be or considered to be Muslim, to be a kaffir, an unbeliever. Takfir can also be declared upon a group. Thus, the individual or group are no longer part of the Ummah.


Caution Regarding Takfir:

Takfir is a serious issue, since it was authentically reported that the Prophet (salla Allahu 'alayhi wa sallam) said:

"If someone accuses someone of Fusuq or Kufr, such an accusation will be returned to be upon he [who so accused] if that accusation is false." Narrated Abu Dhar. Bukhari: Vol 8, Book 73, number 71

Thus, for such a declaration, there must be proof. According to Sheikh ul-Islam Ibn Taimiyyah (Rahimullah):

"The person will only be outside Islam when there is no doubt because there is proof against him." [Majamu Al-Fatwa 12, 467.]


Furthermore, for a Muslim to become a kaffir, it is agreed that the person either commits one of the acts which expels the Muslim from the Ummah - such as mocking the Prophet (salla Allahu 'alayhi wa sallam) - or that the person must have chosen kufr (refer to al-Qurtubi: al-Jamia li Ahkamul Quran, 7/6128) in which case if a Muslim of little or no knowledge does something out of ignorance then that Muslim does not become a kaffir, for Allah Subhanahu wa Ta'ala says:

"There shall be the Mercy of Allah upon those who err from ignorance if they, and swiftly, regret such error." 4:17 Interpretation of Meaning


Thus, if a Muslim we know makes some mistake, or errs, then Adab Al-Islam requires us - gently and with humility (and if possible in private) - to draw the attention of that Muslim to such a mistake or error. It was reported that the Prophet (salla Allahu 'alayhi wa sallam) said:

"There is no Believer who does not make an error sometimes, or who does not make some mistake which they persist in and do not abandon until they leave this world. For, in truth, the Believer was created to be frequently tried and tested: someone who often regrets (then) forgets, again. But when corrected, they correct themselves." Reported by at-Tabarani in al-Mujamul Kabir (no. 11,810); hasan.



Issues Regarding Takfir - Aiding the Kuffar:

1) For takfir to be declared, the nullifiers of Islam must be known. Allah Subhanahu wa Ta'ala says:

"Allah does not lead a people astray after His guidance has been given until He makes clear to them wherein error lies." 9: 115 Interpretation of Meaning


Sheikh Muhammad ibn Abdul Wahab - Rahimahullah - gathered ten actions that negate one's Islam (Nawaqid ul-Ashr), the eighth one of which states: "Assisting the disbelievers (against the believers) (Mudhaharatul Mushrikeen) and supporting them against the believers is one of the actions that negates of one's Islam..." Thus, it is generally and widely known that one of these nullifiers of one's Islam is supporting, aiding or allying with the kuffar against the Muslims. Allah Subhanahu wa Ta'ala says:

"Obey, follow and give allegiance only to that brought to you from your Sustainer, and do not obey, nor follow nor give allegiance to those who are Awliya' besides Him." 7:3 Interpretation of Meaning

"You will not find any people who believe in Allah and the Last Day, making friendship with and loving those who oppose Allah and His Messenger (salla Allahu 'alayhi wa sallam), even if they are their fathers or their sons or their kindred..." 58:22 Interpretation of the meaning

In addition, as Sheikh Abdullah ibn Humaid said:

"Whoever expresses Tawalli towards the disbelievers (Tawalli Kuffar) and supports and helps them against the believers, then such constitutes apostasy by one's (proceeding) actions. It is obligatory to apply the rules of apostasy upon such a person as is proved by The Book, the Sunnah and the consensus of the scholars." Ad-Durrar 15/479


Furthermore, Sheikh Abdul Latif bin Abdur Rahman bin Hassan Aal-Sheikh said:

"Whomsoever helps the disbelievers or brings them to the country of Ahl Al-Islam, then that person is clearly an apostate." Ad-Durrar 8/326


Also, as Sheikh Safar bin 'Abdir-Rahmaan al-Hawaali said:

"Aiding the Non-Muslims over Muslims - no matter which form of aid or co-operation it be, even if it is merely in speech - this is clear Kufr and sheer hypocrisy. The one who does this has perpetrated one of the actions which negates Islam, as has been specifically stated by the Imams of the Dawah and others, and such a person is not a believer in the Aqeedah of al-Wala and al-Bara."


Thus, we should be in no doubt that if a Muslim chooses to aid, ally themselves with, the kuffar against the Muslims then they have negated their Islam.


2) Since we judge someone by what is apparent, it is apparent that if a Muslim joins the Armed Forces or the Police of the kuffar, and wears the uniform of the kuffar, then they have sworn allegiance to the kuffar and/or to some Taghut of the kuffar - such as a President, some nation-State, or some kaffir leader - since such allegiance is a necessary part of joining and belonging to such kaffir organizations. In addition, a Muslim pledges thereby to uphold the fallible manufactured laws of the kuffar and to obey the kuffar.

Thus, by doing such things the person in question has made a knowing and willing choice, for they know and accept that such kaffir organizations have aided and do aid the kuffar over and above Muslims; that they place and value kaffir manufactured laws above Shariah, and have imprisoned Muslims, invaded and occupied Muslim lands; killed and tortured and humiliated Muslims. Furthermore, for a Muslim, allegiance, submission and obedience can only be to Allah Subhanahu wa Ta'ala, for that is Eeman, which is manifest by:

"Those who believe in Allah and His Messenger, who are steadfast, and who strive with their wealth and their lives for the Way of Allah." 49:15 Interpretation of Meaning

However, instead of only striving for the Way of Allah, to raise the Word of Allah, those individuals who ally themselves with the kuffar are striving in the way of the kuffar, for the Taghut of the kuffar, in order to establish the Taghut of the kuffar - such as "democracy" and the nation-State and the implementation of manufactured kaffir laws in place of Shariah. Allah Subhanahu wa Ta'ala says:

"Allah is the Wali of those who believe: from darkness, He leads them into the light, while those do not believe have, as their Wali, their Taghut so that they are led from light into darkness. For them, there is the Fire, where they shall dwell forever." 2: 257 Interpretation of Meaning

"Those who believe, fight in the Cause of Allah, and those who disbelieve, fight in the cause of Taghut. So therefore fight against those friends of Shaitaan." 4: 76 Interpretation of Meaning

"Their way is to refer matters to a Taghut. " 4:60 Interpretation of Meaning


3) Thus, we can state that takfir can - and should - be made upon those who have given their allegiance to the organizations of the kuffar, for these organizations are based upon Tawagheet and are striving through force, or persuasion, or both, to have people submit to such Tawagheet, just as such organizations demand loyalty to such Tawagheet, judge by such Tawagheet, and just as they are striving against Deen Al-Islam and Muslims who, in obedience to Allah Subhanahu wa Ta'ala, refuse to bow down to and accept such Tawagheet.

"The words of your Rabb are complete, perfect - manifesting truth, justice, and nothing shall ever abrogate them." 6:115 Interpretation of Meaning


May Allah Subhanahu wa Ta'ala protect us from all forms of Al-asabiyyah Al-Jahiliyyah, forgive us for our mistakes, and guide us to and keep us on the Right Path.


Abdul-Aziz ibn Myatt
1 Safar 1428

Saturday 21 November 2009

From Neo-Nazi to Muslim

Assalaamu Alaykum all,

Here is an excellent reversion story for you all to enjoy, just to show that no matter how far someone has gone into Jahiliyyah, Allah may bring them out again.

Assalaamu Alaykum,
Abu Abdillah




Bismillah Ar-Rahman Ar-Raheem

"And remember Allah's blessing upon you when you were enemies, and He brought your hearts together, so that by His blessing you became brothers." Quran 3:103 Interpretation of Meaning


Islam - submission to the will of Allah. I converted to Islam because there came a time when both my mind and my heart accepted that there was no god but Allah Subhanahu wa Ta'ala and that Muhammad (salla Allahu 'alayhi wa sallam) was His Messenger. All that I had believed and upheld before this conversion is at worst wrong, and at best irrelevant. My duty now, the purpose of my life, is to submit to the will of Allah Subhanahu wa Ta'ala - to live, InshaAllah, as a Muslim in the way that Allah Subhanahu wa Ta'ala has decreed, through His Prophet and Messenger, Muhammad (salla Allahu 'alayhi wa sallam). One of the many wonderful things which occurred on the day I converted was when the Imaam of the Mosque explained that by accepting Islam I had begun a new life - Allah Subhanahu wa Ta'ala had forgiven me my past, and it was as if I started my life again with my Book of Life, the record of my deeds, empty.


"It is not for the believer - man or woman - when Allah and His Messenger have decreed a matter, that they should have any option in their decision. For whoever disobeys Allah and His Messenger has indeed strayed into plain error." 33:36 Interpretation of Meaning

Thus did I acquire a new life, a new identity - for I am a Muslim, and all Muslims are my brothers, wherever they happen to live, and whatever race they are said to belong to. How was it that I, a Westerner with a history of over twenty-five years of political involvement in extreme "right-wing" organizations - a former leader of the political wing of the neo-Nazi group Combat 18 - came to be standing one Sunday outside a Mosque with a sincere desire to go inside and convert to Islam? The simple answer is that it was the guidance of Allah Subhanahu wa Ta'ala - He guided me there. As for my political past, it belongs to the past. All I can and should do, as a Muslim, is to trust in Allah Subhanahu wa Ta'ala, The Most Merciful, He Who Often Forgives.



In terms of the 'Western' explanation that most Westerners will seek in order to try and understand my conversion, I suppose my journey toward Islam began when I first went to Egypt - over ten years before my reversion to Islam - and, as a tourist, visited a Mosque. The Adhan - the call to prayer - had begun and I was struck by its beauty. It is fair to say my heart responded to it in a way that, at the time, I did not understand. Then, I knew little about Islam, and at that time I did not investigate it further, returning to my life in England, and my political activities. Yet something of that moment of beauty stayed with me, in the months after my visit - as did the image of the Sun rising in Cairo over the minaret, the dome, of a Mosque as I cycled along the dusty road from the airport toward the city, heading for the desert.

Less than a year later, I returned to Cairo with my wife. We spent two weeks travelling, visiting the usual tourist sites - but it was "Islamic" Cairo that we both enjoyed the most, and we spent several days wandering around there, she suitably and modestly attired (in a garment she had made herself) and I with my Tweed cap, long baggy trousers and rather bushy red beard. Everywhere we were greeted with friendliness, and I was in some ways sad to leave, although I did not know then why I felt sad. I did not at that time make any connection between the way I felt, and Islam, even though I once had spent an hour or so outside a Mosque waiting to hear the Adhan again and even though, while browsing in a bookshop in Cairo, I had bought a copy of an English interpretation of the Quran. I just felt, vaguely, that I wanted to know more about the people and what I considered was their culture. My wife (who did not share my political views) and I even took to eating, while there, with only our right hands so as not to give offence, for, like her, I considered that manners were important, and - unlike her - part of being English, as if the English had some kind of monopoly on manners.

The next year, we returned to Egypt again, as we returned the year after that, although two months after our last visit my wife fell ill, to die six weeks later of cancer. Yet each time we returned to Egypt we both learnt a little more about the people, and what I still regarded as their culture, and each time, after our visits, we returned to our English way of life: she to her rather quiet, unassuming, life and I to my political activities and my pride in being English. In those days, I believed that it was our nation, our national culture, which defined us and which therefore was of supreme importance, and I felt I had a duty to fight to preserve this culture, and the identity I assumed went with it. Thus, I was staunchly - and in the previous decade, violently - opposed to non-White immigration into Britain and had twice been jailed for violence in pursuit of my political aims. In addition, I regarded Western culture, and what I called Western civilization, as superior to any other, and was very proud to be English. Had we not built the greatest Empire, the most civilized Empire, the world had ever seen? For over two decades I had been active in various nationalist political organizations, and various para-military groups, as I had written several articles, and essays, about nationalism and National-Socialism. Indeed, it is true to say that I was a National-Socialist - a nazi; someone who admired Adolf Hitler and who sincerely believed that he had created a good, and honourable, society for the German people, and that a campaign of lies, disinformation and propaganda had been directed at him, and at National-Socialist Germany. I really did regard him as a good man, an honourable man, just as I strived, in my own way, to be honourable - to do my duty to my people, my nation, believing that sometimes hard choices, hard decisions, have to made and that violence was justified, and indeed necessary, to achieve my political aims, for how else could our nation, our race, be saved?

Not long after the death of my wife, I went back to Egypt - to wander into the desert, and to find a kind of peace there. Back in Cairo, an Egyptian I had met invited me into his home and I spent a very happy evening there. We talked, briefly, about Islam, but I was too enwrapped in my own life, my own personal concerns, to discus the matter further. But the people, the sights, the sounds, the smells of Egypt - the sound of the Adhan - lingered in my memory, month after month, following my return to England.

It was around that time that the violent National-Socialist group Combat 18 came to public attention, and I enthusiastically helped them for over three years - often by writing racist articles; often by giving speeches and attending various events. And yet I could never quite forget the sound of the Adhan, the feeling of being alone in the desert and what I can only describe as the wonder of Islam. It was as if I had caught a glimpse of something strange, and beautiful: a fleeting memory of another world; a memory of something sublime, sacred, which made my own life, and especially my own political aims and views, seem small, insignificant, and maybe even unethical.

Years ago I had experienced - or believed I had experienced - something of the divine, the sacred. This was when - following my release from my second term of imprisonment for violence - I went on a retreat in a Nazarene monastery, following many months of thinking about politics, religion, and life in general. I eventually stayed two years at the monastery, becoming a monk - more drifting into it, than out of conviction. Toward the end of my time as a monk I began to believe that I was shirking what I still regarded as my duty to create a better world, by means of politics. Thus I left, to travel and wander for a while, before returning to nationalist politics, to my pride in being English.


It was during my time with Combat 18 that I decided to return to Egypt. It was an Egypt-Air flight, and I spent well over an hour listening to the Quran, which I found was being broadcast on one of the channels of the "in-flight" entertainment system. Immediately, in Cairo, I felt at home, at ease, and I really did sense, then, that I belonged in such a place with minarets and the Adhan around me. I have always loathed cities and large towns - but Cairo was somehow different. I liked it (and still do) - despite the overcrowding, the noise, the traffic, and it was during this visit that I began to appreciate the difference between Arab nationalism, and Islam, for I talked to several Egyptians, and several Muslims, about their land, about Islam, about life in general.

I returned to England to find bad-manners, arrogance, materialism, decadence, and for the first time in my life I did not really feel comfortable among my own people. But gradually, over the coming months, the feeling faded, and I continued with my political work - believing I could and should make a difference; that the answers of nationalism and National-Socialism were right. For I was still in thrall to my own ego, my own Western way of life.


Reversion to Islam:

My conversion/reversion really begin when I started a new job, working long hours on a farm, often by myself. This followed my arrest by a special Police team from Scotland Yard who were investigating me for incitement to racial hatred, and conspiracy and incitement to murder. Prior to my arrest, the founder and first leader of Combat 18, and one of his close friends, had been arrested for murder, and both of them would be convicted of murder and sentenced to many years in Prison.

I was released, while the Police tried to find sufficient evidence to convict me in British Court of Law. In the end, they would spend over three years trying to gather this evidence, and their investigation involved the Police forces, and the intelligence services, of Canada, France, and the United States. I was arrogantly determined to continue my political work and that of Combat 18, but I was losing my enthusiasm - not because of my arrest, or my pending trial, or anything similar, but rather because I had glimpsed that other world again: the world of the divine, of God. The world that I felt on hearing the Adhan; that I felt on hearing the Quran on my flight to Egypt; the world I felt when alone in the desert, knowing how close I was to death, how slender was my own thread of life. It was as if in the desert, on hearing the Adhan, on hearing the Quran, on talking with a well-mannered Muslim, I felt the reality of God.

"Allah (alone) has power over, and is the (sole) master of, all things. The creations in Heaven and Earth, the very change of Night to Day, are Signs for those gifted with intelligence, those who whether sitting, standing or reclining on their sides, give praise to Allah and who frequently recall these creations in Heaven and Earth, (saying): 'You who are our Rabb - You created all these things for a purpose; the achievement is Yours alone.' " 3:189-191 Interpretation of Meaning

"This present life is only like water which We send down from the clouds so that the luxuriant herbage sustaining man and beast may grow; until when the Earth puts on its lovely garment and becomes adorned, and its people believe that they are its masters - down then comes Our scourge upon it by night or in broad day, laying it waste as though it had not blossomed yesterday. Thus We make plain our Signs to thoughtful men." 10: 24-25 Interpretation of meaning

The close contact with Nature I encountered on the farm, the toil of manual labour, really did restore my soul, my humanity, and I became slowly aware, over a period of many months, of the Oneness of the Cosmos and of how I was but part of this wonderful Order which I felt God had created. In my heart and in my mind I was began to feel that this Order had not arisen by chance - it was created, as I myself was created for a purpose. I felt the truth of the one and only Creator in my heart and in my mind. For the first time in my life, I felt truly humble. Then, as if by chance (but I assume it was the guidance of Allah Subhanahu wa Ta'ala) I took from my bookcase one of the copies of the Quran I had bought after one of my visits to Egypt. I began to read it properly - before, I had merely "dipped into it", reading a few verses, here and there. What I found was logic, reason, truth, revelation, justice, humanity and beauty. Then, with a desire to find out more about Islam, I "surfed the Internet" for Islamic sites. I found one with audio files of Adhan and Salat and Suras from the Quran. Again, my heart responded. There was no need for words.

In the next few days I found more web-sites as I read all I could about Islamic beliefs, travelling to Oxford, and London, to find books about Islam. Stripped of my prejudices, my arrogance, my belief in Western superiority, here was everything that I myself felt, and always had felt in my heart to be true: dignity, honour, trust, justice, community, truth, an awareness of God on a daily basis, the need to be self-disciplined, the spiritual way before materialism, and the recognition of how we, as individuals, are subservient to God. I marvelled at the life of Muhammad (salla Allahu 'alayhi wa sallam) and at the spread of Islam - at how those early Muslims, once "rough and ready" nomads, had through only the words, deeds and revelations of the Prophet, created perhaps the most civilized civilization there has ever been. I became enthralled reading about the life of the Prophet Muhammad (salla Allahu 'alayhi wa sallam), for there was something remarkable here: he seemed to represent everything I felt in my heart and my mind to be noble and civilized. In fact, he seemed to me to be the perfect human being: the perfect example to follow.

The more I discovered about Islam, the more it answered all the doubts, all the questions, of my past thirty years. It really did feel as if I had "come home" - as if I had at last found myself, as if I could see things clearly for perhaps the first time. Now, I would sit for hours listening to recordings of the Adhan and the Quran in Arabic. Truly, here - I felt - in Islam was the numinous, the sacred; the way for us to become, to behave like, civilized human beings.

Thus, my own conversion became not a question, but a duty. For I had found and accepted the truth that there was no god but Allah Subhanahu wa Ta'ala and that Muhammad (salla Allahu 'alayhi wa sallam) was His Messenger.

So it was that I came, on Sunday morning, to be standing outside a Mosque with the sincere intention of converting to Islam. For nearly half an hour I hesitated - for these were the people who, twenty five or more years ago, I had been fighting, on the streets. These were the people I had swore at and had used violence against - indeed, one of my terms of imprisonment was a result of me leading a gang of skinheads in a fight against "Pakis". These were the people I had spent thirty years trying to get out of Britain. How would they react to the former leader of the neo-nazi NSM walking into "their" Mosque?

At first when I, very nervously, entered there seemed to be no one around. Out of respect, I removed my shoes and knocked on an inner door. The Imaam opened it - but he could not speak English, and I tried to say something in Arabic but the only thing that made sense was Shahadah. Soon, someone was fetched, who translated, and the Imaam embraced me. They were so pleased and so friendly - so brotherly - that it brings tears to my eyes now as I remember it, and I thank Allah Subhanahu wa Ta'ala that I found the true Way in the end.



Nationalism, Race and Islam:

Prior to my reversion to Islam, I had a great pride in what I regarded as my own culture, my own people, my English ancestry, and my own nation. Indeed, it is true to say that I regarded what I termed the "Aryan" peoples of the world - and the civilizations I believed they had created - as superior. Furthermore, I believed that "race" and "nation" were important, and worth fighting for and - if necessary - dying for. I also defined myself through such things - considering myself an Englishman with a great heritage.

Now, I know I am a Muslim - that is, I look to Islam, to Allah Subhanahu wa Ta'ala and His Prophet and Messenger, Muhammad (salla Allahu 'alayhi wa sallam) to provide me with all the answers, the identity, I need. I define myself in terms of submission, in terms of obedience to Allah Subhanahu wa Ta'ala and His Prophet and Messenger, Muhammad (salla Allahu 'alayhi wa sallam) - for my Shahadah was and is a life-long oath of obedience and loyalty to Allah Subhanahu wa Ta'ala and His Prophet and Messenger, Muhammad (salla Allahu 'alayhi wa sallam). Thus, I am duty-bound, honour-bound, to obey them. I have no choice - I do not want a choice, for as Allah Subhanahu wa Ta'ala says:

"It is not for the believer - man or woman - when Allah and His Messenger have decreed a matter, that they should have any option in their decision. For whoever disobeys Allah and His Messenger has indeed strayed into plain error." 33:36 Interpretation of Meaning

Thus, I now know and understand that, for a Muslim, such things as "race" and "nation" and one's ancestral culture, are not important. Indeed, they are 'Asabiyyah. As I wrote in my essay Nationalism, Race, Culture and Islam:

"Asabiyyah is a loyalty to, or a feeling of kinship with and a belonging to, some group, or grouping, distinguished as that grouping is by some criteria established by some person, or idea, or non-Islamic way. 'Asabiyyah is a dividing or division of people according to limits, or boundaries, or standards which are not Islamic. Why are they not Islamic? Because these limits, boundaries or standards do not derive from Allah Subhanahu wa Ta'ala but instead belong to Jahilliyah, the Ages of Ignorance. In addition, 'asabiyyah demands or implies two things: first, obedience and loyalty to other than Allah Subhanahu wa Ta'ala and such loyalty obedience is at best ignorance, and at worst a setting up of some idea, or ideal, or way, or loyalty, or group to compete with Allah Subhanahu wa Ta'ala; second, 'asabiyyah demands or implies judging others and ourselves by other than what Allah Subhanahu wa Ta'ala has revealed."

It is Islam which is my culture and which is sufficient for me; it is Adhab Al-Islam which shows me how to behave, in private and in public - not the traditions of my ancestors; not the so-called culture of the West. Now, all Muslims are my brothers and sisters, regardless of the colour of their skin, regardless of where they were born or who their parents were. For me, this is one of the great beauties of Islam - a source of our strength and our unity. As I wrote in another essay:

“Since reverting to Deen Al-Islam, Alhamdulillah, I accept that all Muslims, whatever "race" they may be deemed to be, are my brothers and sisters and that the only distinction we Muslims should make is between Muslims and the kuffar.

Our aim is to obey and submit to only Allah Subhanahu wa Ta'ala - racial separation is a Taghut which many of the kuffar, in their ignorance, see as a worthy cause, a worthy goal, just as many of these kuffar judge people according to their alleged or presumed "ethnic origin" and give their loyalty and allegiance and obedience to a cause, or some organization, or some person, who seeks to separate and judge people according to their alleged or presumed "ethnic origin".

The criteria we use to judge someone - the criteria we should use, for example, to find a good wife or husband, the criteria for friendship - is the criteria of Taqwa, of obedience to Allah Subhanahu wa Ta'ala, of being Muslim. The assumed or presumed "ethnic origin" of the person is irrelevant, as is the culture of their ancestors, as is the place of their birth.

To make things perfectly clear - I reject nationalism, racism, racial separation and the ideas and concepts which underlie them and the behaviour and attitudes which accompanies a belief in them, regarding these things as incompatible with Deen Al-Islam.” (Questions For Abdul-Aziz ibn Myatt)



Narrated By Abu Hurayrah: The Prophet (salla Allahu 'alayhi wa sallam) said: "Allah, Tabarak wa'tala, has removed from you the pride of Jahilliyah and its boasting about ancestors. A person can be either an honourable believer or an ignoble sinner. You are sons of Adam, and Adam came from dust. Let the people cease to boast about their kin and kin-folk." Abu Dawud, Book 36, 5097

"Those who have experienced the beauty that is Al-Eeman are those who are content with Allah as their Rabb, with Al-Islam as their Way of Life, and with Muhammad (salla Allahu 'alayhi wa sallam) as their Messenger and Prophet." Narrated Al-'Abbaas bin 'Abd Al-Muttalib (Shahih Muslim)



Abdul-Aziz ibn Myatt
(David Myatt)
5 Rabi Awal 1427
(Revised 2 Shaban 1428)

Takfir, Ignorance, and Aiding the Kuffar

Bismillah Ar-Rahman Ar-Raheem


Takfir, Ignorance, and Aiding the Kuffar

All Praise and All Thanks are for Allah Subhanahu wa Ta'ala to whom we shall all return to be judged on The Last Day.


"From each and every direction He has the power to deliver misfortune to you - to sow confusion and dissension among you. Thus do We reveal our Signs, that you might understand them." 6:65 Interpretation of Meaning


What is Takfir?

Takfir is declaring an individual, previously known to be or considered to be Muslim, to be a kaffir, an unbeliever. Takfir can also be declared upon a group. Thus, the individual or group are no longer part of the Ummah.


Caution Regarding Takfir:

Takfir is a serious issue, since it was authentically reported that the Prophet (salla Allahu 'alayhi wa sallam) said:

"If someone accuses someone of Fusuq or Kufr, such an accusation will be returned to be upon he [who so accused] if that accusation is false." Narrated Abu Dhar. Bukhari: Vol 8, Book 73, number 71

Thus, for such a declaration, there must be proof. According to Sheikh ul-Islam Ibn Taimiyyah (Rahimullah):

"The person will only be outside Islam when there is no doubt because there is proof against him." [Majamu Al-Fatwa 12, 467.]


Furthermore, for a Muslim to become a kaffir, it is agreed that the person either commits one of the acts which expels the Muslim from the Ummah - such as mocking the Prophet (salla Allahu 'alayhi wa sallam) - or that the person must have chosen kufr (refer to al-Qurtubi: al-Jamia li Ahkamul Quran, 7/6128) in which case if a Muslim of little or no knowledge does something out of ignorance then that Muslim does not become a kaffir, for Allah Subhanahu wa Ta'ala says:

"There shall be the Mercy of Allah upon those who err from ignorance if they, and swiftly, regret such error." 4:17 Interpretation of Meaning


Thus, if a Muslim we know makes some mistake, or errs, then Adab Al-Islam requires us - gently and with humility (and if possible in private) - to draw the attention of that Muslim to such a mistake or error. It was reported that the Prophet (salla Allahu 'alayhi wa sallam) said:

"There is no Believer who does not make an error sometimes, or who does not make some mistake which they persist in and do not abandon until they leave this world. For, in truth, the Believer was created to be frequently tried and tested: someone who often regrets (then) forgets, again. But when corrected, they correct themselves." Reported by at-Tabarani in al-Mujamul Kabir (no. 11,810); hasan.


Issues Regarding Takfir - Aiding the Kuffar:

1) For takfir to be declared, the nullifiers of Islam must be known. Allah Subhanahu wa Ta'ala says:

"Allah does not lead a people astray after His guidance has been given until He makes clear to them wherein error lies." 9: 115 Interpretation of Meaning


Sheikh Muhammad ibn Abdul Wahab - Rahimahullah - gathered ten actions that negate one's Islam (Nawaqid ul-Ashr), the eighth one of which states: "Assisting the disbelievers (against the believers) (Mudhaharatul Mushrikeen) and supporting them against the believers is one of the actions that negates of one's Islam..."

Thus, it is generally and widely known that one of these nullifiers of one's Islam is supporting, aiding or allying with the kuffar against the Muslims. Allah Subhanahu wa Ta'ala says:

"Obey, follow and give allegiance only to that brought to you from your Sustainer, and do not obey, nor follow nor give allegiance to those who are Awliya' besides Him." 7:3 Interpretation of Meaning

"You will not find any people who believe in Allah and the Last Day, making friendship with and loving those who oppose Allah and His Messenger (salla Allahu 'alayhi wa sallam), even if they are their fathers or their sons or their kindred..." 58:22 Interpretation of the meaning

In addition, as Sheikh Abdullah ibn Humaid said:

"Whoever expresses Tawalli towards the disbelievers (Tawalli Kuffar) and supports and helps them against the believers, then such constitutes apostasy by one's (proceeding) actions. It is obligatory to apply the rules of apostasy upon such a person as is proved by The Book, the Sunnah and the consensus of the scholars." Ad-Durrar 15/479


Furthermore, Sheikh Abdul Latif bin Abdur Rahman bin Hassan Aal-Sheikh said:

"Whomsoever helps the disbelievers or brings them to the country of Ahl Al-Islam, then that person is clearly an apostate." Ad-Durrar 8/326


Also, as Sheikh Safar bin 'Abdir-Rahmaan al-Hawaali said:

"Aiding the Non-Muslims over Muslims - no matter which form of aid or co-operation it be, even if it is merely in speech - this is clear Kufr and sheer hypocrisy. The one who does this has perpetrated one of the actions which negates Islam, as has been specifically stated by the Imams of the Dawah and others, and such a person is not a believer in the Aqeedah of al-Wala and al-Bara."


Thus, we should be in no doubt that if a Muslim chooses to aid, ally themselves with, the kuffar against the Muslims then they have negated their Islam.


2) Since we judge someone by what is apparent, it is apparent that if a Muslim joins the Armed Forces or the Police of the kuffar, and wears the uniform of the kuffar, then they have sworn allegiance to the kuffar and/or to some Taghut of the kuffar - such as a President, some nation-State, or some kaffir leader - since such allegiance is a necessary part of joining and belonging to such kaffir organizations. In addition, a Muslim pledges thereby to uphold the fallible manufactured laws of the kuffar and to obey the kuffar.

Thus, by doing such things the person in question has made a knowing and willing choice, for they know and accept that such kaffir organizations have aided and do aid the kuffar over and above Muslims; that they place and value kaffir manufactured laws above Shariah, and have imprisoned Muslims, invaded and occupied Muslim lands; killed and tortured and humiliated Muslims. Furthermore, for a Muslim, allegiance, submission and obedience can only be to Allah Subhanahu wa Ta'ala, for that is Eeman, which is manifest by:

"Those who believe in Allah and His Messenger, who are steadfast, and who strive with their wealth and their lives for the Way of Allah." 49:15 Interpretation of Meaning

However, instead of only striving for the Way of Allah, to raise the Word of Allah, those individuals who ally themselves with the kuffar are striving in the way of the kuffar, for the Taghut of the kuffar, in order to establish the Taghut of the kuffar - such as "democracy" and the nation-State and the implementation of manufactured kaffir laws in place of Shariah. Allah Subhanahu wa Ta'ala says:

"Allah is the Wali of those who believe: from darkness, He leads them into the light, while those do not believe have, as their Wali, their Taghut so that they are led from light into darkness. For them, there is the Fire, where they shall dwell forever." 2: 257 Interpretation of Meaning

"Those who believe, fight in the Cause of Allah, and those who disbelieve, fight in the cause of Taghut. So therefore fight against those friends of Shaitaan." 4: 76 Interpretation of Meaning

"Their way is to refer matters to a Taghut. " 4:60 Interpretation of Meaning


3) Thus, we can state that takfir can - and should - be made upon those who have given their allegiance to the organizations of the kuffar, for these organizations are based upon Tawagheet and are striving through force, or persuasion, or both, to have people submit to such Tawagheet, just as such organizations demand loyalty to such Tawagheet, judge by such Tawagheet, and just as they are striving against Deen Al-Islam and Muslims who, in obedience to Allah Subhanahu wa Ta'ala, refuse to bow down to and accept such Tawagheet.

"The words of your Rabb are complete, perfect - manifesting truth, justice, and nothing shall ever abrogate them." 6:115 Interpretation of Meaning

May Allah Subhanahu wa Ta'ala protect us from all forms of Al-asabiyyah Al-Jahiliyyah, forgive us for our mistakes, and guide us to and keep us on the Right Path.


Abdul-Aziz ibn Myatt
1 Safar 1428

Friday 6 November 2009

Fort Hood shooting: 13 killed and 30 injured at US Army base


A US army officer called Major Malik Nadal Hasan has been named as the man responsible for killing 13 people and injuring 30 more in a mass shooting at a Texas military base.

By Nick Allen, in Los Angeles
Published: 7:18AM GMT 06 Nov 2009, Daily Telegraph Newspaper

Major Hasan, a military psychiatrist who had allegedly called for Muslims to attack Americans over the Iraq war, is critically ill and under guard in hospital.

The authorities initially believed he had been killed in the ensuing gun battle with police but it later emerged he was still alive despite being shot four times in the incident at Fort Hood base, the largest American military installation in the world.

The serviceman was about to be posted to either Iraq or Afghanistan and argued regularly against the wars, it has been claimed.

Hasan, armed with two handguns, walked into a training centre and opened fire on fellow soldiers who were having last-minute medical check-ups before being deployed to Afghanistan. Thirteen were killed and 30 injured.

However, there were suggestions that some of the dead might have been shot by the authorities in their attempt to stop the gunman.

Hasan is now under guard in hospital where he is unconscious and on a ventilator.

Hasan, a Muslim by birth, was born in Virginia, and his family is believed to have come from Jordan.

A former colleague, Col Terry Lee, said Hasan had fallen out with other soldiers on the base. He claimed that Hasan said he was “happy” when a US soldier was killed in an attack on a military recruitment centre in Arkansas in June.

However, Hasan’s cousin said that he had been the victim of harassment but had never expressed violent sentiments.

“He never went to Iraq. He was dealing with people coming back, trying to help them with their trauma,” Nader Hasan said. “He was just normal, loved sports, never got into trouble.” He said his family was “shocked and baffled” by the incident.

Ten of the victims were soldiers and one was a civilian police officer.

Earlier, gunfire erupted around the base as two men, thought to have been accomplices, were captured. Police feared there may have been more than one gunman but the two soldiers were later released.

More than 500 soldiers were deployed to lock down Fort Hood as helicopters hovered overhead. Lt Gen Bob Cone, the base’s commander, said: “It has been a terrible tragedy, it’s stunning.

“Soldiers, family members and the civilians that work here are absolutely devastated.

“The shooter was killed. He was a soldier. There were eyewitness accounts that there may have been more than one shooter.”

The shootings took place in the ’soldier readiness center’, a former sports dome, where soldiers are sent for final checks before being sent overseas. As well as soldiers about to be deployed, those returning and undergoing medical screening would have been there.

The attack happened shortly before a graduation ceremony for soldiers was due to start at the base.

President Barack Obama, speaking from Washington, described the attack as a “horrific outburst of violence.”

He said: “These are men and women who have made the selfless and courageous decision to risk, and at times, give their lives to protect us. It’s difficult enough when we lose these brave men and women overseas. It is horrifying when we lose them on American soil.”

Officials are examining the possibility that some casualties may have been victims of “friendly fire” according to a senior US official who spoke on condition of anonymity.

Hasan had transferred to Fort Hood in July from Walter Reed Medical Center, where he received a poor performance evaluation, according to an official who also spoke on condition of anonymity.

Republican Senator Kay Bailey Hutchison said generals at Fort Hood told her that Hasan was about to deploy overseas. Retired Col. Terry Lee, who said he had worked with Hasan, told Fox News he was being sent to Afghanistan.

Fort Hood is one of America’s most important bases for training its forces and tens of thousands of soldiers go through every year.

It covers an area of 340 sq miles near Killeen, some 50 miles from Waco, Texas. There are up to 65,000 people, including military families, on the site at any one time.

Texas Senator Kay Bailey Hutchison said: “Our dedicated military personnel have sacrificed so much in service to our country and it sickens me that the men and women of Fort Hood have been subjected to this senseless, random violence.”

John Carter, a local Republican congressman, said: “I had a man on the scene, who is the former chaplain at Fort Hood. He was waiting to go to a graduation ceremony when a soldier came running up to him saying somebody was shooting. He heard small arms and rifle fire.”

Fort Hood has also been working to rehabilitate many soldiers suffering from post-traumatic stress syndrome, Mr Carter said.

Base commanders and the Pentagon said they had no early indication of a motive for the shootings.

The base has seen other violence in recent years. In September last year a 21-year-old 1st Cavalry Division soldier shot dead his lieutenant and then killed himself.

Five American soldiers also died in Baghdad earlier this year in a shooting by one of their comrades at a combat stress clinic. It had been set up following criticism that the US military had not done enough to treat soldiers who had undergone repeated tours of duty.

Fort Hood is close to the site of one of the worst mass shootings in American history. On October 16, 1991, George Hennard smashed his pickup truck through a window of Luby’s Cafeteria window in Killeen, Texas, and fired on the lunchtime crowd with a high-powered pistol, killing 22 people and wounding at least 20 others.