To continue:
By the end of the first decade of the fifteenth Islâmic century (1410-1411H / 1990-1991 CE), the world witnessed a total re-shaping of its socio-political landscape; a re-shaping that again was to have a serious impact upon the Islâmic world. With the collapse of communist Russia as a dominant world force, it was Islâm and the Islâmic lands that then became the main focal targets for the economic, ideological and military attack of the New World Order; the now dominant culture. In effect, it was the beginnings of the second Crusades! Consequently:
| “The Muslims today face a barbaric onslaught from their enemies - the jews, christians, atheists, secularists and others. The Islâmic lands are being invaded by various forms of unbelief and deviations; and throughout the Islâmic lands the winds of desire and corruption blow, the likes of which cannot be truly known except by Allâh, Lord of the servants. Supported by a demonic global plan as well as unlimited financial backing, this attack aims at domination and hegemony over the Islâmic world; dividing it, attacking it culturally and morally and perverting the true image of the Religion. Therefore, it is amongst the priorities of the Islâmic call (da’wah) to break this attack and to counter it with every legitimate means of da’wah possible.”[1] |
| “0 you who believe! Do not take as intimate friends and advisors those outside of your Religion, for they will not spare any efforts to corrupt you. They desire to harm you severely. Hatred has appeared from their mouths, but what their hearts conceal is far worse. Indeed We have made plain to you the Signs, if you do truly understand.” [Sűrah Âl-’Imrân 3:’118] |
| “And those who are unbelievers are allies and helpers, one to another; so unless you do this [i.e. be allies and helpers to one another and be unified] there will be trials and discord upon the earth and great corruption.” [Sűrah al-Anfâl 8:73] |
| “Co-operate with one another in righteousness and piety, but do not co-operate with one another in sin and transgression.” [Sűrah al-Mâ’idah 5:2] |
Only by such mutual co-operation and sincere mutual advice and by striving hard to cultivate within the ummah sound faith (îmân) and righteous actions - adorning this striving and cultivation with patient perseverance (sabr) - will the blessed da’wah and revival bear the desired results and expected fruits.
It is also obligatory that this da’wah and revival be firmly embedded upon calling for a return to the Book and the Sunnah and to that which the Pious Predecessors of this ummah were agreed upon. It is essential for those involved in this revival that when differences of opinion arise between the Muslims - as they inevitably will - that they should adhere to the ettiquettes of differing (âdâbul-khilâf); ensuring that the revival does not become marginalized or side-tracked into a dialectic about issues which - though they may have an importance in Islâm - are not, however, from amongst its immediate priorities. Since doing so only serves to further weaken this already fragile ummah, stifle the da’wah and delay the help and victory (nusrah) that Allâh has promised to the Muslims; for He, the Exalted, has indeed guaranteed that the future is for Islâm:
| “Allâh has promised to those amongst you who have faith and do righteous actions that He will certainly grant them the succession of rule (khilâfah) in the land, as He granted it to those before them; and that he will grant them the authority to practice their Religion which He has chosen for them and that He will replace their state of fear, for one of safety; provided that they worship Me alone and not direct worship to others along with Me.” [Sűrah an-Nűr 24:55] |
| “They wish to extinguish the light of Allâh with their mouths, but Allâh will perfect His light; even though the unbelievers detest it. It is He Who sent His Messenger with the guidance and the religion of truth, that it may prevail over all other religions, even though those who worship others besides Allâh may detest it.” [Sűrah as-Saff 6 1:8-9] |
Allâh’s Messenger sallallâhu ‘alayhi wa sallam said:
| “Indeed Allâh gathered up the earth for me, so that I saw its eastern and western parts; and indeed the dominion of myummah will reach whatever was gathered up for me from it.”[2] |
He sallallâhu ‘alayhi wa sallam also said:
| “This affair will reach whatever is reached by the night and the day. And Allâh will not leave a dwelling of brick, nor of fur, except that He will cause this Religion to enter into it, bringing either honor or humiliation; honor which Allâh grants to Islâm or humiliation which Allâh gives to unbelief “ [3] |
And he sallallâhu ‘ala yhi wa sallam said:
| “Give glad-tidings to this ummah of honour, establishment upon the earth, help and victory, and preeminence of the Religion. Whosoever does an action of the Hereafter for a worldly motive, will have no portion of the Hereafter.” [4] |
This series addresses the nature of the ideological attack. It discusses the rationale behind this attack, its objectives, its scale, as well as the means employed by the enemies to achieve these objectives. It comprises of a translation of two separate interviews. The first interview centers upon the root cause for the ummah’s weakness and our obligations towards the Islâmic world, which, whilst they took place over a decade ago, are still very much applicable to our present state of affairs. Since this ideological attack, rather than having abated, continues vigorously and vehemently, having found yet more avenues to corrupt the hearts of the Muslims, whether those living in the Islâmic lands or those residing as minorities in the lands of the unbelievers! One such avenue of attack is through the satellite and TV. Culture. Through such avenues the Muslims, especially the youth, open themselves up to being influenced and indoctrinated into the culture of the New World Order - a kufr culture - whereby their values, beliefs, ideals and ethics are gradually made to accord with that of this demonic culture. The result being that many a time nothing remains of that victim’s Islâmic identity except perhaps a name; and from this Allâh’s refuge is sought.
Shaykh Ibn Bâz was born on the 12th of Dhul-Hijjah, 1330H (1912CE); in Riyadh, Saudi Arabia. He began seeking knowledge from an early age and memorized the Qur’ân before reaching the age of puberty. He then went on to study the various Islâmic sciences and excelled in this; such as the science of beliefs (‘aqâ’id), jurisprudence (fiqh), its fundamentals (usűlul-fiqh), hadîth, Qur’ânic tafsîr, recitation (tajwîd), the science of manners and behavior (‘ilmus-sulűk), grammar (nahw) and morphology (sarf). At the beginning of his studies he had normal sight, but in 1346H he was afflicted with an illness, which impaired his vision. Four years later, at the age of twenty, he became blind, yet this did not deter the Shaykh from continuing his studies.
His teachers include some of the most prominent scholars of Riyâdh and Makkah of their time; scholars such as Shaykh Muhammad ibn ‘Abdul-Latîf ibn ‘Abdur-Rahmân ibn Hasan; Sa’d ibn Hamad ibn ‘Atîq; Sa’d Waqqâs al-Bukhârî, from whom he learnt tajwîd; and Shaykh Muhammad ibn Ibrâhîm âlush-Shaykh, the former Grand-Muftî of Saudi Arabia; may Allâh shower mercy upon them all. Shaykh Ibn Bâz attended the circles of Shaykh Muhammad ibn Ibrâhîm for about ten years, from 1347H till 1357H, being greatly attached to him and learning the various sharî’ah sciences from him.
After completing his studies the Shaykh was appointed to the post of judge in the district of al-Kharaj, from 1357-1371H. Between 1373-1380H he taught the sciences of jurisprudence, tawhîd and hadîth at al-Mahadul-’Ilmî in Riyadh. He held the post of Vice-Principal of the Islâmic University of Madînah between 1381-1390H; after which he became the University’s Principal in 1390H, remaining in this post for five years. In the year 1413H, at the age of eighty-three, Shaykh Ibn Bâz was appointed to the post of Grand-Muftî - the official expounder of Islâmic Law - of Saudi Arabia. The Shaykh, rahimahuullah, was gentle and forbearing in nature; an ascetic (zâhid) in conduct; and firm and wise in speaking the truth. He devoted his life to da’wah, teaching the masses and putting himself at their service. Indeed, his demeanor and scholarship has - by Allâh’s grace - had a great influence upon many people all around the world. His writings and legal verdicts (fatâwâ) regarding issues related to the affairs of the ummah bear testimony to his knowledge, awareness and concern for the welfare of Islâm and the Muslims. Indeed: “Knowledge concerning the state of affairs of the Muslims and the plots of their enemies and exposing and refuting such plots according to the principles laid down by the sharî’ah - whether by writing, speeches, or other means - is a collective obligation upon the Muslims (fard ‘alal-kifâyah). Whoever concerns himself with this is to be thanked and will be rewarded [by Allâh]. It is amongst the doors of jihâd, so whoever stands up doing so is actually guarding a breech in the battle lines of the Muslims.” [5]
Some of his treatises and verdicts concerning the affairs of the ummah - along with many of his treatises and verdicts concerning matters of creed and beliefs - have been compiled under the title: Majmű’Fatâwâ wa Maqâlât Mutanawwi’ah; and presently runs into seven volumes. From those treatises and verdicts are:
ABU ‘AALIYAH SURKHEEL IBN ANWAR SHARIF 2nd night of Ramadân 1419H (19th of December 1998CE) London, England.
1 Bayân wa Tawdîh (pp.9-10). Shaykh ‘Abdul-’Azîz bin Bâz said as part of his endorsement to the booklet (p.15): “Each word was in its proper place.”
2 Reported by Muslim (no.2889) and Abű Dâwűd (no.4252), from Thawbân radiallâhu ‘anhu
3 Sahîh: Reported by Ahmad (4/103). It was declared to be authentic (sahîh) by the hadîth master (hâfidh), ‘Abdul-Ghanî al-Maqdisî, in Dhikrul-Islâm (1/166).
4 Sahîh: Reported by al-Hâkim (4/311) from ‘Ubayy ibn Ka’b radiallâhu ‘anhu. It was declared to be sahîh by the leading hadîth specialist (muhaddith) of this age, Shaykh Muhammad Nâsirud-Dîn al-Albânî, in Sahîhul-Jâmi’(no.2825).
5 Bayân wa Tawdîh (p.12).