The Fundamentals of the New Awakening [Archive]

terrorthreat

26th January 2006, 05:01 AM

<div align="center">The Fundamentals of the New Awakening</div><div align="center">Shaykh 'Alî bn Khudair al-Khudair
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<div align="center">[A shocking and timely essay that expounds upon the movement that seeks to coexist with the west and abandon Jihad- all from within the ranks of the Ahl us-Sunnah wal-Jamâ’ah]
</div><div align="center">Translated by: Abûl-Ghâdiyah al-Abyanî
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ALL PRAISE IS FOR ALLAH the Lord of the worlds,

and may the prayers and peace be upon the most noble of the

Prophets and Messengers; our Prophet Muhammad, and upon

his family and companions…

As for what follows:

Indeed the mother (main) Sahwah in these latter times has started to live in a difficult period. It is a must for us to realize that these events that have taken the mother Sahwah by storm and that threaten to split it are not individual acts, and they are not from the realm of slips or a stumbling of the horseman (rare mistakes from one not accustomed or known to err). Rather, indeed it is a viewpoint that carries in its course-fundamentals and focal points that come to us from time to time. So after the Sahwah existed firmly and strongly, there has now split from it two view points, and there is no movement or power except by Allah:

The ‘Asrâniyûn (modernists): this is the first group that split and they are secularist with Islamic garb. I have previously written an essay that explains their fundamentals and levels.

The defeatist movement: this movement that has split off from the mother Sahwah is still in its infancy. From time to time it comes up with fundamentals that are "appropriate to the age and current situation", thereafter it is clothed with the garment of Ahl us-Sunnah wal-Jamâ’ah and the garb of pardoned and allowed Ijtihâds. The age of this movement is no older than approximately two years.

We shall begin with the second group that has split off from the mother Sahwah and it is what is called: the new Sahwah, or: the second Sahwah, or: the Sahwah of the Wâqi’ (current affairs), or: the correction of the Sahwah, or: the moderate Sahwah, or: the movement for a renewed Islamic address, or what they have recently named themselves: the moderate middle course movement. All of these names are synonymous with this movement. They have various proposals and methods that are new. From them:

The first fundamental in the subject of Imân

and Kufr. In the area of Imân they lean towards Irjâ’

and in the area of Takfîr they lean towards Tajahhum

(the way of the Jahmiyyah). It is for this reason that

they do not declare the one who insults (be it Allah, His Messenger [Sallallahu ‘alayhi was sallam], or His Dîn) until he believes, nor the one who rules by the man made laws until he believes, nor the one who allied with the Kuffâr until he believes, nor the one who makes an alliance with the Kuffar until he believes. All of these terms go back to one fundamental and that is Irjâ’. And from their fundamentals in the area of Takfîr:

a. Unrestricted and general warning from Takfîr without elucidation and detail.

b. A complete generalization of the difference between the speaker and what was spoken, and the doer and what was done- always and in every issue, whether it was in the area of major Shirk or in the open and apparent matters from the one whom the proof was established against-even though the causes (of Takfîr) were gathered and the preventative factors were been removed. For this reason, there are no personalities that they perform Takfîr of save the ones mentioned in the Qur’ân and the Sunnah (i.e. mentioned explicitly in the divine texts and not individuals of out times who have fallen into Kufr).

c. Abandonment of knowledge and understanding the area of Takfîr while warning (others) from learning it and gaining understanding of it-and not teaching it or writing about it. This, as well as warning from the books of the Imâms of the Najdî Da’wah and considering the study of the fundamentals of Tawhîd and repeating the book Kitab at-Tawhîd by Shaykh Muhammad Ibn Abdil Wahhâb to be without need- while also abandoning the study of the nullifiers of Islam and considering that to be a Fitnah and prodder to Takfîr.

d. A lack of attention to the issues of al-Walâ’ wal-Barâ’, and hatred and enmity and a lack of concern with disbelief in the Tâghût-and they repeat saying that we are not performing worship by doing that and that Allah will not ask about that and there is no benefit in that knowledge.

e. Unrestricted statements concerning the excuse due to ignorance and expansiveness in it even in the ignorance of those who reject and rebel and are shorthanded (in their affair even though knowledge was widely available to them). The affair has reached a point with some of them to where they give excuse to the ignorant ones of the Jews and Christians.

f. The call to mutual pardoning and world peace and constantly repeat that.

g. Warning from Takfîr of the Tâghûts who replaced (the Sharî’ah with man made laws) and throwing out those who perform Takfîr of them and declaring enmity towards them based on this fundamental.

h. Making certain particular personalities from the politically active ones the scale and litmus-so whoever performs Takfîr on them-even if they carried out that which is cause for evident Kufr and the preventing factors are raised-then he is a Harûrî Takfîrî and person of Fitnah and not from Ahl us-Sunnah.

And in the area of Jihad, it (the new Sahwah) it is a group that cancels armed Jihad and it is Mukhdhilah (abandons those performing it) and Murjifah- those who hold back. They place stages of inability in front of the armed Jihad that in reality conclude with a cancellation of Jihad. They replace it with the Jihad of the word or the web- "the internet", or the Jihad of Tarbiyah (cultivation) or the Jihad of side issues by which they have corrupted the people and the youth of the Sahwah. Some of them are of the view that there is no offensive Jihad. They attack the Mujâhidûn and accuse them of hastiness and extremism and not possessing an understanding of the Wâqi’ (current affairs) and that they are Takfîriyûn, Khawârij and reactionaries only. They accuse them of having brought tribulations to the Ummah and not taking Shûra with the Ulamâ’-and (claimed) that they do not look after the harms and benefits and that they have made waste to the gains made by the Da’wah and dragged the Ummah into a conflict without preparation and being on equal terms-as well as other things of slander and tremendous oppression that they have oppressed their brothers with.

And from their misconceptions in this area is that the Ummah is not adequately prepared for Jihad and that it is not permissible to drag the Ummah into a battle that it is not ready for. And they make preparation (takâfu’) as a condition of Jihad and one that is preceded by cultivation

(tarbiyah). They accuse the Mujâhidûn of having wasted the gains of the Sahwah, such as the closing down of the relief groups in the west and the Islamic centers therein. As well as (accusing them- the Mujâhidûn) of a paltry amount of knowledge based classes and authoring (of written works), and the domination of the west over the Internet and so on and so fourth. And they expel the Jihadiyûn from their circles, homes, and groups and perhaps even declare them to be sinners and they negate from them any reward and recompense and acceptance from Allah and they hold that their dead are not Shuhadâ’.

In the area of Fiqh they have opened up the door to concession and invented what is called-falsely and in slander- the Fiqh of making matters easy. It is choosing what agrees with the times and that which contains ease upon the people in what they claim to be from the matters in which the people of knowledge have differed over. This is despite the knowledge that the basis for the likes of this is that whatever is differed over by the people of knowledge then what is correct (in it) is to be declared based on what the textual evidences (the Qur’an and the Sunnah and consensus) indicates and proves. These people have reversed this whereby they declare matters to be the most correct on the basis of its ease upon the people. And by this false fundamental, the have issued legal verdicts in matters such as Hajj, buying, clothing, issues, what is related to matters pertaining to women, the Hijâb, the beard, prayer in congregation performed in the house, traveling without a Mahram, and extreme leniency in listening to singing and music with the evidence that there is a difference between hearing and actual listening, and traveling for the sake of enjoyment of women with a contract that appears to be permissible where in reality it is a sly way out for the sake of enjoyment only-therefore its reality is that is a marriage of Mut’ah without the intention of remaining with her or having children…and so on and so fourth. So, they have become people of desires and concessions in the area of Fiqh.

In the area of the stance with regard to the people of innovation and desires theirs is the practice of weighing and Muwâzanât (counter balancing) between the good and bad.

In the area of the stance with regard to the secularists and politicians theirs is the practice of dialogue and lowering the bridges and abandonment of waging Jihad (effort) against them and commanding and prohibiting them (Ar. Ihtisâb) and (their practice) is abandoning the fundamentals of the Salaf with regard to them.

Focus from the political angle upon particular issues that no one disagrees on in order to earn the pleasure of everyone, while (at the same time) neglecting the issues of importance such as: Tawhîd, the basis of al-Walâ’ and al-Barâ’, the issues of disbelief in the Tâghût and issues related to the Jihâd and the Mujâhidûn and forbidding (the wrong) and hoping for reward in that.

Employing the style of the parliaments or alliance with the secularist or politicians, or the (people of) cultivation or intellectual pursuits and perceiving and taking that as a path for establishing the Islamic state.

Glorifying the aspect of the benefits (Islamic analysis of the weighing between the harms and benefits before the initiation of a particular action) and Shar’iyah politics-in their minds- even if it went against the legislation. Indeed most of their ways of giving evidence in support of their positions is by way of the benefits. It is for this reason that they criticized the destruction of the Buddha statues done by the Islamic Emirate of Afghanistan-with the evidence that the benefits necessitates delaying that and not hastening to destroy them. Then after that, they go on to invent supposed harms-even with the knowledge that the greatest and mightiest of benefits is the establishment of Tawhid and destruction of Shirk. They oppose the actions of the Mujâhidûn in the name of benefit and they compromise in matters of Aqîdah and fundamentals in the name of benefit. They utilize the political machinations in the name of benefit and Shar’iyah politics. They have particular words that go against the announced words in the name of benefit and Shar’iyah politics. They have abandoned giving clarification of the truth and refuting the mistake in the name of the benefit of gathering-as they claim- and they have abandoned taking back mistakes that they have secretly admitted to having been mistaken in all from the area of benefit and unity-even though the deception by it (the mistake) remains and continues to spread and the people of falsehood continue to utilize it.

Then they invented the issue of coexistence with the Americans in the manner of a shared earth and agreed upon fundamental principles along with removal of violence and terrorism coupled with cooperation upon that. They have invented this fundamental in a time in which the calls for dialogue and coexistence with the west- in particular with the Americans has increased-seeking to make the current events easy. This is in addition to the letter sent to some of the politicians for the sake of pleasing them. And they have promised to distribute and spread this fundamental as well as to write it and it is available.

When the refutations on the issue of coexistence appeared, they turned and watered down (matters) in order to cancel the area of refutations, considering it to be something that divides the Jamâ’ah and splits the ranks and that it is from the cause of separation and waste. They did that, whilst forgetting the path of the Salaf in refutations that clarify the truth and remove the falsehood-even though in the past they themselves refuted many famous legal verdicts and scholars and never did they look at the issue of refutations as being one that divides the Jamâ’ah and splits the ranks!

Based on this O beloved reader, I shall mention to you some samples of the refutations of the Salaf that was with the sole intent of clarifying the truth and rebutting the falsehood:

· Kitâb as-Siyar of al-Awzâ’î and it is a refutation against the Siyar of Abû Hanîfah, as well as the Kitâb ar-Radd ala’ Siyar al-Awzâ’î by Abû Yûsuf and the book, Kitâb ar-Radd ala’ Muhammad ibn al-Hasan ash-Shâfi’î

· The books entitled: ar-Radd ala’ al-Jahmiyyah: Imam Ahmad, ad-Dârimî, Abû Dâwûd in his Sunan, Ibn Mâjah in his Sunan, al-Radd ala’ Bishr al-Marîsî of ad-Darimî

· al-Musannaf by Ibn Abî Shaybah in the chapter in refutation against Abû Hanîfah [Rahimahullah], and the chapter in as-Sunnah by Abdullah ibn Ahmad (ibn Hambal) which contains the title: ar-Radd ala’ Abî Hanîfa

· The letter of as-Sajazî to the people of Zabîd in refutation upon the one who denied the letter and the voice (as part of Allah’s speech)

· The essay of Ibn al-Qudâmah al-Maqdisî in refutation against ibn Aqîl al-Hambalî

· The refutations of al-Bayhaqî against those who refuted ash-Shâfi’î such as the book: Bayân Khata’ man Akhta’ ala’ ash-Shafi’îand the book: al-Intiqâd ala’ ash-Shâfi’î

· The refutations of Abû Ya’lâ such as the book: Kitab ar-Radd ala’ ibn al-Libân ash-Shâfi’î and the book: ar-Radd ala’ al-Karramiyyah and the book: ar-Radd ala’ as-Sâlimiyyah

· The refutations of Ibn Taymiyah such as: ar-Radd ala’ al-Akhna’î, and the book: ar-Radd ala’ al-Bakrî, Qâ’idah fi ar-Radd ala’ al-Ghazalî fit-Tawwakul

· The book as-Sârim al-Munkî fil-Radd ala’ as-Subkî of Muhammad ibn Ahmad ibn Abdil Hadî

· The books of Ibn al-Qayyim in refutations

· The book: ar-Radd al-Wâfir ala’ man Za’ama bi’anna man samma Ibn Taymiyah Shaykh al Islam Kâfir by Ibn Nasiridîn al-Dimashqî

· The refutations of Shaykh Muhammad ibn Abdil Wahhab such as: Kitab al-***îd al-Mustafîd in refutation of his brother Sulaymân, and an essay in refutation against the Râfidah

· The refutations of Abdul Latîf ibn Abdir Rahmân such as: Minhaj at-Ta’sîs fi kashf Shubuhât Dâwûd ibn Jurjîs and the book: al-Ithâf fi Radd ala’ as-Sahhâf and the book: Dalâ’il ar-Rusûkh fi Radd ala’ al-Manfukh, and the book al-Barahîn al-Islamiyyah fi Radd ash-Shibah al-Fârisiyyah

· The book Intisâr li Hizbillah al-Muwahhidîn wal Radd ala’ al-Mujâdil anil Mushrikîn by Abû Butain

· The book Tanbih an-Nabih wal Ghabi fil Radd ala’ al-Madârisi was-Sindi wal-Halabi by Ahmad ibn Isa’

· The refutations of Ibn Sahman such as: al-Asinnatul-Hidad fil Radd ala’ al-Alawi Haddad and as-Sawa’iq al-Mursalah ash-Shihabiyyah ala ash-Shibhil Dahiyah ash-Shamiyyah and Ta’yid Madh’hab as-Salaf wa Kashf Shubuhat man Had wanharaf wa Du’iya bil Yamani ash-Sharaf and al-Bayan al-Mubd li Shana’itil Qawl al-Majdi

· The book: Ghayatul Amani fil Radd ala’ an-Nabahani by Mahmud al-Alusi.

· The book: Naqd al-Mabani fi Fatwa al-Yamani and Tahqiq al-Maram fima Yata’alq bil-Maqam by Shaykh Sulayman ibn Hamdan

· Abdul Rahman al-Muallami in his book: at-Tankil bi ma fi Tanib al-Kawthari min al-Abatil

· Shaykh Abdullah Ibn Humaid in his book: ar-Radd ala’ ibn Mahmud

· The books of Shaykh Hamûd at-Tuwaijiri and from them: ar-Radd al-Qawi ala’ ar-Rafi’i wal-Majhul wal ibn Alawi wa bayan Akhta’ihim fil Mawlid an-Nabawi, as-Siraj al-Wahhaj fil-Radd ala’ ash-Shibli fil Isra’ wal-Mi’raj, and his book in refutation of the astronomers entitled: as-Sawa’iq ash-Shadidah ala’ Atba’ al-Hay’atil Jadidah

The second group that has split off from the mother Sahwah:

These are the extremists, and they are called the modernist. The propositions of this group is like that of the secularist with matters related to women, economy, politics, money and wealth, art and acting. They are Murji’ah in the area of Imân and Jahmiyyah in the area of Takfîr-along with Riqqah (lit; thinness, skinniness, frailty) in the Din and they are secularist when it comes to politics and rulership.

Note: there are some among the people of the Sahwah who agree with the defeatist movement in one or two fundamentals, in this case, he is not from them, nor is he to be considered in their ranks. With that however, it is feared that he will deviate towards their path if he does not catch himself. Concerning this one, it is to be said: he has erred in this (matter) only, and (in the rest) he remains on what he was upon and Allah knows best.

Besides the two previous groups, the mother Sahwah- and to Allah belongs all praise- has remained upon the fundamentals of Ahl us-Sunnah in Imân, Tawhîd, Takfîr, Jihad, politics, its stance towards the Kuffar and the secularists and misguided and innovators as well as in refusing to coexist (with the Kuffar) and the proposals of the secularists and other matters. The are the majority of the Sahwah today-and to Allah belongs all praise-and none have deviated from it save that small group who have brought about separating and division. We ask Allah guide us and them and to return them to the truth and to turn the Muslims away from division and separation and hatred and enmity and opposition to the Shari’ah.

And may Allah send the Salah and Salams upon our Prophet and his companions