4 March 2004
At the end of February, in Jakarta, a self-styled International Conference for Islamic Scholars was held “with the need to boost respect for Islamic principles.” We have already indicated that the kuffar are at present operating a dialectic, one in which they orchestrate both opposing elements in order to arrive at their desired conclusion. This dialectic we have named Political Isma‘ilism, this being the most appropriate deviation out of Islam, since it fits the present age. The thesis is to let loose a series of acts of terror of such dreadfulness that in the end it drives that body accused of the terror, both in disgust and exhaustion, to its opposite. The antithesis is then offered to the now guilty and shamed community. The desired solution which emerges, claiming to be rationality after chaos, and justice after injustice, is offered up as Tolérance. It is preferable that we use the term in its French orthography, since it was consciously conceived as one of the power instruments of the emerging atheist state following the French Revolution. It is a significantly irrational doctrine, while it poses as being the opposite. If examined, it is clear that it is a power instrument aimed at one group to subvert them to the value structure of the opposing group. In other words, it has a uni-directional dynamic. We mean by that, a doctrine of tolerance orders the accused group, “Tolerate us!” It contains in it no possibility of a reverse process by which the group demanding tolerance offer tolerance to the accused group. It is vital this is understood. “You must tolerate us-but your position is intolerable because you try to subvert us by terror.”
It follows from this process that the desired synthesis is in fact the abolition of the guilty community, either by elimination of them in the apparently just war, the War against Terror, or by a total assimilation in which there is nothing left of the ethos being tested by the dialectic.
The so-called War on Terror, from a materialist point of view, is quite fascinating in as much as one community, with the approval of all its members, is prepared to release on its enemy the full technological armoury at its disposal, the full force of an international secret police, and especially the withdrawal of its own previously hard-won protocols of personal freedom. On the other hand, the terrorists have only got their own bodies which they are prepared to destroy in the arena of their enemy, leaving behind their own community to the disastrous results which follow the suicide.
According to the Islamic position, which is not debatable, any Muslim who commits suicide is for the Fire. If we turn to the application of the political doctrine of Tolérance, we are faced with a much graver situation. The adherence to this doctrine, the preaching of this doctrine, the support of this doctrine, the call of others to this doctrine, is an active participation in the kafir programme for the total abolition of Islam in our time. The Nazi ideology declared its policy to be “Kirche, Küche und Kinder” (Church, Kitchen and Children), a peaceful “life-enhancing” programme, while the implementation of this sweet programme immediately demanded the extermination of the race they considered were not committed to these values. Tolérance stands in that same relationship to the planned and already activated programme of the genocide of the Muslims.
It follows from this that one cannot enter the dialectic of the kuffar. The repudiation of terrorism is inseparable, from an Islamic point of view, from a repudiation of tolérance. The terrorism of which we, the great World Ummah, are not the perpetrators, is their problem, and we could add in brackets, especially since it has been in part activated by them in their continued use of agents provocateurs. Tolérance, and in this matter our resistance must be total, is our problem. If we do not heed this warning, the future of every Muslim nation is to be cast outside the circle of wealth and trade and peace, and to be encircled in a series of national Muslim Reservations. The Palestinian Arab community, now almost totally cut off from proper Islamic learning, is gravely mistaken if it thinks the Israeli wall is similar to the Berlin Wall, a separation between two equal enemy societies. Rather, it is equal to the Pale which drove the jews into the marshes of Poland to keep them out of the civilised zone of Russia.
Let us now look in detail at the Jakarta Conference. If there are any doubts about the gravity of the kafir commitment to the Tolérance Doctrine, then the Jakarta Conference stands as a disturbing proof of how advanced and how integrated the movement is. President Megawati Sukarnoputri, who is not noted for her intellectual acumen, in her opening address was in the shortest time invoking that other sister doctrine of the kuffar, Human Rights (see the politically important speech of the Ra’is of the Murabitun World Da’wa Movement, Hajj Abu Bakr Rieger, as given at the 2003 Pretoria Fiqh Conference, available on this website). The muted grumbling against the USA’s invasion of Iraq had none of the strength of the French Foreign Minister’s opposition, based as his was on issues of international law.
Allah, glory be to Him, has said in Surat Ibrahim (14:52):
This is a communication to be transmitted to mankind
so that they may be warned by it
and so that they will know that He is One God
and so that people of intelligence will pay heed.
The Nahdlatul Ulama (NU) leader Hasyim Muzadi seemed to think that the Ummah is plagued by problems, and then went on to talk about global solutions. His speech could equally well have been made by the Secretary-General of the United Nations. Alarmingly, he is standing as a candidate in the imminent Presidential Election of Indonesia. It is perfectly clear that none of the people concerned were fit to speak on the matter of Islam, void as their speeches were of Qur’an, and also because the presence and Sunna of the Messenger, may Allah bless him and grant him peace, was utterly absent from the speakers and the content of the deliberations.
Look at the language of this dismal cohort! They “urged Muslims to have the courage to reform their traditions.” We must remember that the translation of traditions into Arabic is “ahadith”. They called for madrasas to have “Islamic Curricula that promoted peace, tolerance and moderation.” There is simply no idea in any of their speeches that they might offer the Deen of Islam to the kuffar. Instead they are proposing that we join hands in Tolérance with the hindus’ uncountable collection of different religions, worshipping in an equally endless mushrik festival of cow-adoration, prostration to monkeys, and so on, including the not-to-be-forgotten, currently unemployed god of smallpox, to say nothing of the celibate, child-abusing priests of that strange religion of homeopathic anthropophagy, christianity.
Their final declaration is headed “Jakarta Declaration, Upholding Islam As Rahmatan Lil Alamin”. We would request Indonesian Muslims to inform these so-called ‘ulema that Allah the Almighty has said in Surat al-Anbiya
We have only sent you as a mercy to all the worlds.
Say: ‘It is revealed to me that your god is One God.
So are you Muslims?’
Transferring this Qur’anic phrase from a Divine reference to the Messenger, may Allah bless him and grant him peace, to the Deen of Islam, has the gravest political consequences. There is no more devastating condemnation of this disgraceful gathering than its arrogant assumption that in all its declarations it has denied the very existence of our beloved Messenger, may Allah bless him and grant him peace.
The very first clause of the Jakarta Declaration is a clear setting-up of the cross-over from Islam to unitary Tolérance. It calls on the Muslims to “uphold peace, justice, freedom, moderation, tolerance, stability, counsel, and equality as the basic foundation of life.” This is, of course, the doctrine of the US Constitution, which is atheist, humanist, and under which banner they have pursued their way from the genocide of the native American nations, Navajo, Sioux, etc., to the enthusiastic destruction, by Weapons of Mass Destruction, of Hiroshima and Nagasaki. So it is that if they follow these doctrines, they will be next.
In his masterwork ‘Islam in the School of Madinah’, Shaykh Ahmad ibn al-Bashir al-Qalaawi ash-Shinqueeti stated:
“Shaykh Abu’l-Qasim Abd al-Jalil al-Qasri has said in his ‘Aqida: ‘You see [people] exhibiting themselves in a haughty and extravagant fashion, regarding people with contempt and looking down on them. When such a person is asked, “What is the first obligation? When does one become fully responsible before the law? What is the proof that the path he is on is the correct one? And what is the corruption which a person should want to avoid?” – he remains as silent as the grave and more terrified than an animal caught in a trap. His himma, which had been great, is reduced to nought and all that seemed powerful, weighty and momentous in his nafs is humbled. He becomes wrapped in his own silence and timorousness. What a calamity has befallen him! What a disaster has struck him!’
I said: ‘Would that he had scrutinised the disaster that strikes him in this world, and had considered how the questioning on the part of (the angels) Munkir and Nakeer about tawhid will be in the grave after his death; how the terrors of the next world – from which no one will be saved but those whom Allah has blessed with beneficial knowledge of Himself – await each and every person; and how the good and the bad will be separated from each other; how the hidden aspects of ignorance regarding the roots of the deen will be revealed; how the extravagant and haughty will reap only regret for what they have sown in this abode because of their turning away from examining tawhid, by their occupying themselves with what does not concern them; and how all grief and sorrow will cease at this moment and will be to no avail.’”
The third point of the Declaration is, “To accept the individual, cultural and society’s differences as a rahma from Allah.”
This is a deliberate denial of a fundamental distinction and discrimination made by Allah, glory be to Him, in His Qur’an. Indeed, one of the names of the Qur’an is ‘The Discrimination’. This clause, which includes the terms ‘individual’ and ‘cultural’ and ‘society’, is the language of the pseudo-science of sociology, and the speakers at the Conference were sociologists and academicians, not fuqaha. In Surat at-Tawba (9:67-68), Allah, glory be to Him, says:
The men and women of the munafiqun are as bad as one another.
They command what is wrong and forbid what is right
and keep their fists tightly closed.
They have forgotten Allah, so He has forgotten them.
The munafiqun are deviators.
Allah has promised the men and women
of the munafiqun and kafirun
the Fire of Hell,
remaining in it timelessly, forever.
It will suffice them.
Allah has cursed them.
They will have everlasting punishment.
Further in the Sura He, glory be to Him, declares (71-73):
The men and women of the muminun are friends of one another.
They command what is right and forbid what is wrong,
and establish salat and pay zakat, and obey Allah and His Messenger.
They are the people on whom Allah will have mercy.
Allah is Almighty, All-Wise.
Allah has promised the men and women of the muminun
Gardens with rivers flowing under them,
remaining in them timelessly, for ever,
and fine dwellings in the Gardens of Eden.
And Allah’s good pleasure is even greater.
That is the great victory.
O Prophet, do jihad against the kafirun and munafiqun
and be harsh with them.
Their shelter will be Hell.
What an evil destination!
With the fourth clause we reach the heart of the swamplands of ignorance: “To, once again, define the Islamic education as foundation to uphold human values and to support the principle of equal human relationships for every individual, to nurture a harmonious interfaith relationship to be upheld on an international scale.” All Muslims must know when they read this that they are being cheated of their Deen. This kafir doctrine is backed up by point 5 as follows: “To give full support in forming a constructive dialogue as a foundation of understanding and respect among different religious believers.”
The correct Islamic position on this matter lies in the following instructions and warnings in the great Surat at-Tawba. Allah, the All-Powerful, says (9:29-33):
Fight those of the people who were given the Book
who do not have iman in Allah and the Last Day
and who do not make haram
what Allah and His Messenger have made haram
and do not take as their deen the deen of Truth,
until they pay the jizya with their own hands
in a state of complete abasement.
The Jews say, ‘‘Uzayr is the son of Allah,’
and the Christians say, ‘The Messiah is the son of Allah.’
That is what they say with their mouths,
copying the words of those who were kafir before.
Allah fight them! How perverted they are!
They have taken their rabbis and monks as lords besides Allah,
and also the Messiah, son of Maryam.
Yet they were commanded to worship only one God.
There is no god but Him!
Glory be to Him above anything they associate with Him!
They desire to extinguish Allah’s Light with their mouths.
But Allah refuses to do other than perfect His Light,
even though the kafirun detest it.
It is He who sent His Messenger
with guidance and the Deen of Truth
to exalt it over every other deen,
even though the mushrikun detest it.
Will the good, noble and excellent Muslims of Indonesia kindly inform the Nahdlatul Ulama Executive Board and their misguided leader Hasyim Muzadi, tottering as he is at the brink of kufr, of these protected words of the Qur’an:
It is He who sent His Messenger
with guidance and the Deen of Truth
to exalt it over every other deen,
even though the mushrikun detest it.
As the Declaration wanders on without guidance, it arrives at point 10, coming in full circle back to its central kafir thesis: “To give full support to every international community that plans to nurture peace, security and prosperity, and to help the growth of mutual respect, tolerance and peaceful relationships in a global world peace.” Again we are back in the oxygen-free zone of the brain of the Secretary-General of the United Nations.
It would seem to us that the vast Muslim population which comprises our Indonesian brothers and sisters must begin to separate itself from a false leadership that seems helpless in the present situation to beat a path towards the Sirat al-Mustaqim in matters concerning the obligatory pillar of Zakat. It is not a given Sadaqa, it is a taken Sadaqa, and that means a governance of the Muslims by a Muslim Amir who appoints acceptable Zakat Collectors and who in turn takes the Zakat, in which the wealth must be given not in paper, which is haram, but in the Islamic Dinar and Dirham. This is the first obligation of any serious Muslim leadership to avoid the trap that is being laid for us. We must destroy the Twin Towers of Terrorism and Tolérance. Allah has ordered in Surat at-Tawba (9:103-104):
Take zakat from their wealth
to purify and cleanse them
and pray for them.
Your prayers bring relief to them.
Allah is All-Hearing, All-Knowing.
Do they not know that Allah accepts tawba from His slaves
and acknowledges their zakat,
and that Allah is the Ever-Returning, the Most Merciful?
In place of that endless stream of meaningless sociology and philosophy called “Islamic Values”, let us suggest how a serious Islamic Conference might begin its deliberations. I quote from ‘Islam in the School of Madinah’ by Shaykh Ahmad ibn al-Bashir al-Qalaawi ash-Shinqueeti. Note how our noble Shaykh refers us to a great faqih who refers us to a great Imam of our knowledge, thus taking us back to the source. He says:
“Al-Faakihaani has said in al-’Umda that ‘Iyyad has said: ‘Know that the adhan is an all-encompassing expression of ‘aqida and iman, comprising both an intellectual affirmation and an acceptance of transmitted knowledge: initially, it is an affirmation of the Essence and this necessarily implies, in turn, an affirmation of His beauty and goodness, and also of tanzih, that is, a disassociating of Him from the opposite (of these two things) – and this (is achieved), by means of pronouncing ‘Allahu akbar’ for this expression, despite its brevity, indicates all we have mentioned. Then the person (calling the adhan) affirms the absolute Oneness of Allah, and rejects the opposite of this, that is any possibility of His being associated with another. This is the pillar of iman and tawhid and precedes all other duties in the Deen. Then he declares his affirmation of Prophethood, bearing witness to his submission to our Prophet, may the peace and blessings of Allah be upon him. This is a principle of great import – after the bearing witness to His unity: it is said after the declaration of tawhid as it is one of the actions which is possible (rather than inevitably necessary). The declaration of tawhid, however, is only concerned with necessary fundamentals (with respect to Him); there then follow the additional principles of ‘aqida arrived at by means of the intellect – regarding what is obligatory, what is impossible and what is permitted of Allah ta’ala. Then the adhan calls to the act of worship, the salat, and makes mention of it after the affirmation of Prophethood as knowledge of the obligatory nature (of the salat) comes from the Prophet, may the peace and blessing of Allah be upon him, not from the intellect. Then the adhan calls to success (hayya ala’l-falah), and this is the last part of the ‘aqida with respect to iman. This is then repeated with the saying of the iqama in order to make known that the salat is starting. This repetition also implies a further affirmation of iman, and a confirmation with the heart, tongue and hand at the outset of the worship so that the person performing the salat enters upon the act of worship fully aware of its implications, with insight as to his own iman, and conscious of the enormity of what he is embarking on, of the vastness of the Real which is the object of his worship and of the generous reward he may expect.’”