The Calamity of the so-called “Caliphate of ISIS” in Iraq

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Reference: http://www.al-abbaad.com/index.php/articles/125-1435-09-28

All praises belong to Allah alone, may the peace and blessings of Allah be upon the one who has no Prophet after him, our Prophet Muhammad, upon his family and companions. Thereafter;

Several years ago, a sect emerged in Iraq calling itself the ‘Islamic State in Iraq and Syria’, it became commonly known by four letters, these are the first letters of this so-called State, so it is said to it: ISIS.

This sect was subsequently led by – as mentioned by some observers of its occurrence and events – a number of people, it is referred to one of them as Abu so-and-so, or Abu so-and-so son of so-and-and so, a nickname with an attribution to a country or a tribe, usually given to the unknowns that take cover under nicknames and lineages.

After the passing of a period of war that took place in Syria between the regime and those that fought against it, there entered a group of people from this group, who were not fighting the regime, rather they were fighting and destroying Ahl-Sunnah, those who themselves are opposed to the regime.

It also became known that their killing of those they intend to kill is done with knives, which is regarded to be the most gruesome and the cruelest way of killing humans.

Towards the beginning of the present month of Ramadhan, they changed the name of their group to “The Islamic State” and a sermon was delivered by their “Caliph” Abu Bakr al-Baghdadi in a mosque located in Mosul.

From what he said in his sermon is: “Indeed I have been appointed your leader, although I am not better than anyone from among you”.

He spoke the truth in that he is not the best of them, since killing those that they kill with knives, if it was done by his command or with his knowledge and approval, then he is from the worst of them.

This is because of the statement of the Prophet (sal Allaahu alayhi wa sallam):

Whoever calls to guidance will have the reward similar to all those who follow him without their reward diminishing. Whoever calls to misguidance, he will have sins similar to all those that follow him without their sins decreasing. [1] 

This sentence that he said in his sermon was said by the first Caliph of Islam after the Messenger (sal Allaahu alayhi wa sallam), Abu Bakr As-Siddeeq (May Allaah be pleased with him), and he is the best of this nation, which is the best of all nations. He said it with humility, whilst knowing and the companions also knowing that he is the best among them because of the evidences showing this from the speech of the Messenger (sal Allaahu alayhi sallam).

It is for the betterment of this group that they look at themselves and return to their senses before its state becomes blown away by the wind, just like its counterparts that preceded it throughout different eras.

Regrettably, this so-called caliphate which was born only a few days ago was met with acceptance by a few youth in the land of the Two Holy Mosques, they expressed their joy and pleasure for it like a thirsty person expresses his happiness when he sees a mirage, and among them are those who have pledged allegiance to this unknown caliph!

How can good be hoped from those that have been afflicted with charging others with disbelief and killing them in the most heinous and outrageous ways?!

It is an obligation upon those youth to deem themselves far above from drifting behind the cawing of every caw. They should relate their actions back to what has been revealed by Allah (the Majestic and Exalted) and His Messenger (sal Allaahu alayhi wa sallam), because in it is immunity, safety and salvation in this world and the Hereafter. They should refer back to the scholars who are sincere in their advice to them and to the Muslims.

From the examples of those who contemplated misguidance but instead remained safe due to referring [their affair] back to the people of knowledge is what has been narrated by Muslim in his Saheeh [191] on the authority of Yazeed al-faqeer [who] said:

I was infatuated with the views of the Khawaarij. We set out with a large group, intending to perform Hajj, and then to go and promote the views of the Khawaarij to the people. We passed through Al-Madinah, and there we saw Jaabir bin ‘Abdullah narrating to the people from the Messenger of Allah (sal Allaahu alayhi wa sallam). He was sitting by a pillar, and he mentioned the Jahannamiyyoon.

I said to him:

O companion of the Messenger of Allah (sal Allaahu alayhi wa sallam), what is it that you are narrating? Allah has stated,

{Verily, whom You admit to the fire, indeed, you have disgraced him} [03:192]

{Every time they wish to get away there from, they will be put back thereto} [32:20]

 What is this that you are saying?

He said:

Do you read the Qur’an?

 I said:

Yes

 He said:

Have you heard of the station of Muhammad (sal Allaahu alayhi wa sallam) to which Allah will raise him?

 I said:

 Yes

 He said:

That is the station of praise and glory belonging to Muhammad (sal Allaahu alayhi wa sallam) by means of which Allah will bring out whomever He wishes to bring out [from the fire].

Then he described how the Siraat (the bridge over Hell) will be set, and the people will cross over it.

 I said:

I am afraid I did not memorise that

 He said:

Some people will be brought forth from the Fire after having been in it. They will come out as if they are branches of sesame. Then they will go into one of the rivers of paradise, where they will emerge [white and clean] like sheets of paper.

We went back and said:

Woe to you people! Do you think that this old man would tell lies about the Messenger of Allah (sal Allaahu alayhi wa sallam)?

So we returned, and by Allah none of us went out [to promote the views of the Khawaarij] apart from one man.” [2]

[This hadith] explains how this group of people were afflicted with the admiration of the Khaarijite view in charging the doer of major sin with disbelief and that he must abide forever in Hell, By meeting Jaabir (may Allaah be pleased with him) and by him explaining to them, they became what he guided them to, and they left the falsehood which they had understood, and they corrected themselves away from wanting to cause a rebellion after Hajj.

This is from the greatest benefits that a Muslim can benefit from by going back to the people of knowledge.

[From that which] shows the serious nature of extremism in the religion, deviating from the true path and leaving the way of the Ahl-Sunnah wa Al-Jamaah is the statement of [the Prophet] from the Hadith of Hudhayfah (may Allaah be pleased with him):

What I fear most for you, is a man who reads the Qur’an, until such a time when the blessings of the Qur’an are reflected upon him and he takes Islam as his cloak. He then turns around and takes it off and throws it behind his back, then he heads quickly towards his neighbour with his sword unsheathed and he calls him a Mushrik.

I said:

Oh Prophet of Allah! Who is more worthy of being called a Mushrik? The one being attacked or the attacker?

He replied

It is indeed the attacker [3]

Young age is when misunderstandings often take place, this is indicated by that which Bukhaari narrated in his Saheeh (4495) with his chain of narration to Hishaam-bin-Urwah who narrated from his father, that he said:

I said to ‘Aaisha the wife of the Prophet (sal Allaahu alayhi wa sallam), whilst I was a young boy:

How do you interpret the statement of Allah:

{Verily, Safa and Marwa (i.e. two mountains at Makkah) are among the symbols of Allah. So whoever makes Hajj to the House or performs ‘umrah – there is no blame upon him for walking between them.} [02:158]

So it is not wrong for those who perform the Hajj to the House of Allah or perform the ‘Umrah, to make Tawaaf between them. In my opinion it is not sinful for one not to make Tawaaf between them.”

‘Aisha replied:

Your interpretation is wrong; if it is as you say, then the Aayah should have been: “It is not harmful of those who perform the Hajj or Umrah to the house, not to make Tawaaf between them.

This verse was revealed in connection to the Ansaar who [during the Pre-Islamic period] used to visit Manaat (an idol) after assuming their Ihram, and it was situated near Qudaid (a place at Makkah), and they used to regard it sinful to make Tawaaf between as-Safa and al-Marwaa after embracing Islam. When Islam came, they asked the Messenger of Allah about it, whereupon Allah revealed:

 {Verily, Safa and Marwa (i.e. two mountains at Makkah) are among the symbols of Allah.” So it is not harmful of those who perform the Hajj of the House (Allah) or perform Umrah, to ambulate (Tawaf) between them} [20:158]

‘Urwa ibn Zubair was from the best of the Taabi’een, and he was one of the seven jurists of Madeenah during the period of the Taabi’een, he explained that the reason for making mistake in understanding was due to him being of  young age at the time when he asked [the question].

It is clear (from this) that young age is the most likely reason for misunderstanding; and returning to the people of knowledge is better and safe.

Also in Saheeh Al-Bukhaari (7152) on the authority of Jundub bin Abdullah: He said:

The first thing of the human body to putrefy is the abdomen, so he who can eat nothing but pure food should do so. A person should try so much so that nothing intervenes between him and Paradise by not shedding even a handful of blood.

Al-Haafidh [ibn Hajar] said in Al-Fat.h (13/130): This narrations has also come on the authority of the Prophet, by way of Ismaa’eel ibn Muslim, from al-Hassan, from Jundub, with the wording:

“Do you know that I heard the Messenger of Allaah (sal Allaahu alayhi wa sallam) saying,

Nothing should intervene between one of you and Paradise while he sees it, even a handful of blood of a Muslim that he shed unlawfully. [4]

I have mentioned some of these Prophetic traditions and narrations in my article: “With which Religion and intellect are suicide bombings and destruction considered Jihaad?”

My article contains many Aayaat and Prophetic narrations relating to the prohibition of killing oneself and killing others unlawfully. It has been printed independently in the year 1424h, and then published again in the year 1428h along with another article entitled: “An advice and a reminder to the remaining few who have been afflicted with Takfeer and Tafjeer.” It is in my collection of books and articles. [6-225-279].

It is upon these youth who have fallen in line with this group, that they should rectify themselves, and come to their senses. None among them should think of joining [ISIS], lest their life be taken by explosive belts that they make them wear, or be slaughtered with knives, which is a distinctive feature of this group.

It is upon them to keep to the obedience of the state of Saudi Arabia that they have lived in, and their fathers and forefathers have lived in under its governance, in security and safety. It is truly the exemplary country of the world, and the best of [countries] – although it has its shortcomings, which is mainly caused by the affliction [of those that seek to] westernise this land; (those) who follow the West in all that is harmful.

I ask Allah (the Majestic and Exalted) to reconcile the affairs of the Muslims everywhere, and to guide their youth – male and female – to all that is good, and to protect the land of the Two Holy Mosques, its government and its people from all evil, and to grant them success for all good, and to protect it from the evil of the evil people, and from the plots of the mischief makers.

Verily He is all hearing and answers the supplications.

May the peace and blessings of Allah be upon our Prophet, Muhammad and upon his family and companions.

Footnotes

[1] Narrated by Muslim 6804

[2] As Abu Nu’aim has narrated.Abu Nu‘aim is Al-Fadl ibn Dukayn, he is one of narrators of this chain.

[3] Narrated by Al-Bukhari in “Al-Taareekh” and Abu Ya’la and ibn Hibbaan and al-Bazzaar. Refer to “Al-Saheehah” by Al-Albaani (3201)

[4] Shaykh al-Abbaad said, “This narration,even if it is not explicitly mentioned upon the authority of the Prophet (sal Allaahu alayhi wa sallam), however it is considered to be upon his authority. This is because this information would not be stated based ones opinion. rather it is a severe warning for killing a Muslim unlawfully.”

فتنة الخلافة الداعشية العراقية المزعومة

المرجع: http://www.al-abbaad.com/index.php/articles/125-1435-09-28

بسم الله الرحمن الرحيم

الحمد لله وحده وصلى الله وسلم على من لا نبي بعده نبينا محمد وعلى آله وصحبه. أما بعد؛

فقد ولد في العراق قبل عدة سنوات فرقة أطلقت على نفسها دولة الإسلام بالعراق والشام، واشتهر ذكرها بأربعة حروف هي الحروف الأوائل لهذه الدولة المزعومة فيقال لها: ((داعش))، وقد تعاقب على زعامتها ـ كما ذكر ذلك بعض المتابعين لحدوثها وأحداثها ـ عدد يقال للواحد منهم: أبو فلان الفلاني أو أبو فلان ابن فلان، كنية معها نسبة إلى بلد أو قبيلة كما هو شأن المجاهيل المتسترين بالكنى والأنساب، وبعد مضي مدة على الحرب التي وقعت في سوريا بين النظام والمقاتلين له دخل أعداد من هذه الفرقة غير مقاتلين للنظام، لكنهم يقاتلون أهل السنة المناوئين للنظام ويفتكون بهم.

وقد اشتهر أن قتلهم لمن يريدون قتله يكون بالسكاكين الذي هو من أبشع وأنكى ما يكون في قتل الآدميين، وفي أوائل شهر رمضان الحالي حوَّلوا تسمية فرقتهم إلى اسم ((الخلافة الإسلامية))، وخطب خليفتهم الذي أُطلق عليه أبو بكر البغدادي في جامع في الموصل، ومما قاله في خطبته: ((فقد وُلِّيت عليكم ولست بخيركم))، وقد صدق في أنه ليس بخيرهم؛ لأن قتل من يقتلونه بالسكاكين إن كان بأمره أو بعلمه وإقراره فهو شرهم؛ لقوله صلى الله عليه وسلم

((من دعا إلى هدى كان له من الأجر مثل أجور من تبعه، لا ينقص ذلك من أجورهم شيئا، ومن دعا إلى ضلالة كان عليه من الإثم مثل آثام من تبعه، لا ينقص ذلك من آثامهم شيئا)) رواه مسلم (6804)

وهذه الجملة التي قالها في خطبته قد قالها أول خليفة في الإسلام بعد رسول الله صلى الله عليه وسلم أبو بكر الصديق رضي الله عنه وأرضاه وهو خير هذه الأمة التي هي خير الأمم، قالها تواضعا وهو يعلم والصحابة يعلمون أنه خيرهم للأدلة الدالة على ذلك من كلام رسول الله صلى الله عليه وسلم، ومن الخير لهذه الفرقة أن تراجع نفسها وتؤوب إلى رشدها قبل أن تكون دولتها في مهب الرياح كشأن مثيلاتها التي سبقتها في مختلف العصور.

ومما يؤسف له أن فتنة هذه الخلافة المزعومة التي وُلدت قبل أيام لقيت قبولا عند بعض صغار الشباب في بلد الحرمين أظهروا فرحهم وسرورهم بها كما يفرح الظمآن بالسراب، وفيهم من زعم مبايعة هذا الخليفة المجهول! وكيف يُرتجى خير ممن ابتلوا بالتكفير والتقتيل بأشنع القتل وأفظعه؟! والواجب على هؤلاء الشباب أن يربأوا بأنفسهم عن الانسياق وراء نعيق كل ناعق، وأن يكون الرجوع في كل التصرفات إلى ما جاء عن الله عز وجل وعن رسوله صلى الله عليه وسلم؛ لأن في ذلك العصمة والسلامة والنجاة في الدنيا والآخرة، وأن يرجعوا إلى العلماء الناصحين لهم وللمسلمين

ومن أمثلة سلامة من فكَّر في ضلال بسبب رجوعه إلى أهل العلم ما رواه مسلم في صحيحه (191) عن يزيد الفقير قال: ((كنتُ قد شَغَفَنِي رأيٌ من رأي الخوارج، فخرجنا في عِصابةٍ ذوي عدد نريد أن نحجَّ، ثمَّ نخرجَ على الناس، قال: فمررنا على المدينة فإذا جابر بن عبد الله يُحدِّث القومَ ـ جالسٌ إلى ساريةٍ ـ عن رسول الله صلى الله عليه وسلم، قال: فإذا هو قد ذكر الجهنَّميِّين، قال: فقلتُ له: يا صاحبَ رسول الله! ما هذا الذي تُحدِّثون؟ والله يقول: {إِنَّكَ مَن تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ}، و {كُلَّمَا أَرَادُوا أَن يَخْرُجُوا مِنْهَا أُعِيدُوا فِيهَا}، فما هذا الذي تقولون؟

قال: فقال: أتقرأُ القرآنَ؟ قلتُ: نعم! قال: فهل سمعت بمقام محمد عليه السلام، يعني الذي يبعثه فيه؟ قلتُ: نعم! قال: فإنَّه مقام محمد صلى الله عليه وسلم المحمود الذي يُخرج اللهُ به مَن يُخرج. قال: ثمَّ نعتَ وضعَ الصِّراط ومرَّ الناس عليه، قال: وأخاف أن لا أكون أحفظ ذاك. قال: غير أنَّه قد زعم أنَّ قوماً يَخرجون من النار بعد أن يكونوا فيها، قال: يعني فيخرجون كأنَّهم عيدان السماسم، قال: فيدخلون نهراً من أنهار الجنَّة فيغتسلون فيه، فيخرجون كأنَّهم القراطيس. فرجعنا، قلنا: وَيْحَكم! أَتَروْنَ الشيخَ يَكذِبُ على رسول الله صلى الله عليه وسلم؟! فرجعنا، فلا ـ والله! ـ ما خرج منَّا غيرُ رَجل واحد، أو كما قال أبو نعيم )).

وأبو نعيم هو الفضل بن دكين هو أحد رجال الإسناد، وهو يدلُّ على أنَّ هذه العصابةَ ابتُليت بالإعجاب برأي الخوارج في تكفير مرتكب الكبيرة وتخليده في النار، وأنَّهم بلقائهم جابراً رضي الله عنه وبيانه لهم صاروا إلى ما أرشدهم إليه، وتركوا الباطلَ الذي فهموه، وأنَّهم عدلوا عن الخروج الذي همُّوا به بعد الحجِّ، وهذه من أعظم الفوائد التي يستفيدها المسلم برجوعه إلى أهل العلم.

ويدلُّ لخطورة الغلو في الدِّين والانحراف عن الحقِّ ومجانبة ما كان عليه أهل السنَّة والجماعة قوله صلى الله عليه وسلم من حديث حذيفة رضي الله عنه: ((إنَّ أخوفَ ما أخاف عليكم رجل قرأ القرآن، حتى إذا رُئيت بهجته عليه وكان ردءاً للإسلام، انسلخ منه ونبذه وراء ظهره، وسعى على جاره بالسيف ورماه بالشرك، قلت: يا نبيَّ الله! أيُّهما أولى بالشرك: الرامي أو المرمي؟ قال: بل الرامي)) رواه البخاري في التاريخ وأبو يعلى وابن حبان والبزار، انظر الصحيحة للألباني (3201).

وحداثةُ السنِّ مظنَّة سوء الفهم، يدلُّ لذلك ما رواه البخاري في صحيحه (4495) بإسناده إلى هشام بن عروة، عن أبيه أنَّه قال: (( قلت لعائشة زوج النَّبيِّ صلى الله عليه وسلم وأنا يومئذ حديث السنِّ: أرأيتِ قول الله تبارك وتعالى: {إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا} ، فما أرى على أحد شيئاً أن لا يطوَّف بهما، فقالت عائشة: كلاَّ! لو كانت كما تقول كانت: فلا جناح عليه أن لا يطوَّف بهما، إنَّما أنزلت هذه الآية في الأنصار، كانوا يُهلُّون لِمناة، وكانت مناة حذو قديد، وكانوا يتحرَّجون أن يطوَّفوا بين الصفا والمروة، فلمَّا جاء الإسلام سألوا رسول الله صلى الله عليه وسلم عن ذلك، فأنزل الله {إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا})).

وعروة بن الزبير من خيار التابعين، وهو أحدُ الفقهاء السبعة بالمدينة في عصر التابعين، قد مهَّد لعُذره في خطئه في الفهم بكونه في ذلك الوقت الذي سأل فيه حديثَ السنِّ، وهو واضحٌ في أنَّ حداثةَ السنِّ مظنَّةُ سوء الفهم، وأنَّ الرجوع إلى أهل العلم فيه الخير والسلامة.

وفي صحيح البخاري (7152) عن جندب بن عبد الله قال: ((إنَّ أوَّل ما ينتن من الإنسان بطنُه، فمَن استطاع أن لا يأكل إلاَّ طيِّباً فليفعل، ومَن استطاع أن لا يُحال بينه وبين الجنَّة بملء كفٍّ من دم هراقه فليفعل))، قال الحافظ في الفتح (13/130): ((ووقع مرفوعاً عند الطبراني أيضاً من طريق إسماعيل بن مسلم، عن الحسن، عن جندب، ولفظه: (تعلمون أنِّي سمعت رسول الله صلى الله عليه وسلم يقول: لا يحولنَّ بين أحدكم وبين الجنَّة وهو يراها ملءُ كفِّ دم من مسلم أهراقه بغير حلِّه)، وهذا لو لم يرِد مصرَّحاً برفعه لكان في حكم المرفوع؛ لأنَّه لا يُقال بالرأي، وهو وعيد شديد لقتل المسلم بغير حقٍّ)).

وهذه الأحاديث والآثار هي بعض ما أوردته في رسالة ((بأي عقل ودين يكون التفجير والتدمير جهادا؟! ويحكم أفيقوا يا شباب))، وفيها آيات عديدة وأحاديث وآثار كثيرة في تحريم قتل الإنسان نفسه وقتله لغيره بغير حق، وقد طبعت هذه الرسالة مفردة في عام 1424هـ، وطبعت سنة 1428هـ مع رسالة أخرى بعنوان: ((بذل النصح والتذكير لبقايا المفتونين بالتكفير والتفجير)) ضمن مجموع كتبي ورسائلي (6/225-279).

وعلى هؤلاء الشباب الذين انساقوا وراء نعيق هذه الفرقة أن يراجعوا أنفسهم ويثوبوا إلى رشدهم وألا يفكر أحد منهم باللحوق بها فيخرجون من الحياة بالأحزمة الناسفة التي يُلبسون إياها أو بذبح بالسكاكين الذي هو ميزة لهذه الفرقة، وعليهم أن يلزموا السمع والطاعة للدولة السعودية التي عاشوا وعاش آباؤهم وأجدادهم في ولايتها بأمن وأمان، فهي بحق أمثل دول العالم وخيرها على ما فيها من قصور من أعظم أسبابه فتنة التغريبيين في هذه البلاد الذين يلهثون وراء تقليد الغرب في كل ما فيه مضرة.

وأسأل الله عز وجل أن يصلح أحوال المسلمين في كل مكان، وأن يهدي شبابهم من البنين والبنات إلى كل خير،وأن يحفظ بلاد الحرمين حكومة وشعبا من كل سوء، وأن يوفقها لكل خير، وأن يقيها شر الأشرار وكيد الفجار، إنه سميع مجيب، وصلى الله وسلم على نبينا محمد وعلى آله وصحبه.

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Abu Safiyyah, Mizan Rahman

From London, UK. He is a graduate of the Islaamic University of Madeenah, having graduated from the Institute of Arabic Language and the Faculty of Sharee'ah, He is currently pursuing a Masters in 'Aqeedah.

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