Saturday, April 5, 2014

Your Other Passport

It seems these days or at least for those who have embarked upon Hijrah for Allah's cause, that a western passport is particularly toxic.

Some years ago a sister was telling me how silly all these Arab and Asian Muslims are sitting in the West with only a Western passport when they could easily get a second passport as the children of citizens of those other countries. This was some ten years ago and now her advice rings true as the Western free ride comes to an end for anyone wanting to follow their religion and especially those who want to flee the West to protect their faith from constant bombardment.

This advice is to any of the children of the reverse hijrah (immigration to the West) who consider hijrah a real option - get the second passport - it could be more use than you know.

Apart from drawing unwanted attention (as it seems weird to locals of run-down corrupt states) when a Westerner with university education wants to settle in the simplicity of the run-down corrupt state those with Western passports can find it difficult to get simple jobs. Say if you don't have all that university paperwork - you just want to be a taxi driver or something - you can't get the job if you are Western. It is just to strange to the locals and they cannot accept it.

It's up to you! Pray Istikhara first!

Thursday, March 13, 2014

Studying at Al-Eman University Sana'a Yemen

I have had numerous emails asking about getting into al-Eman University so I decided to put the lowdown here for all to read.

If you are not Yemeni, and you want to study at this university you can enroll in the Arabic language section and learn Arabic and Deen at the same time but at a slower rate than the mainstream courses.

The "qisim al-Loghah" Language section is a 3 year course but you can start in second and third year depending upon how you go on the entrance exam.

The womens section of the university is completely closed off and private.

Study is free.

So far so good. Now the tricky part.

Al-Eman university does not do visas - at all - full stop - don't bother. They won't even tell you how to go about getting one through somewhere else.

All foreigners must have a letter of no objection from their embassy giving permission to study. This is a big problem for West Europeans, Americans, Australians and Canadians because all these embassies flatly refuse such a permission. You will find that most the students at the language section are East European, Asian (lots of Chinese and Malays) or African.

If you still want to study and cannot get these documents, you can be a "listener" that is that you study and take exams but no certificate at the end. It is the knowledge you want right? Not the certificate. And you can find all sorts of interesting people in the University.

You will find all sorts of opinions there - salafi style thought,Muslim Brotherhood thought, Jihadi thought, regular we don't want problems thought, and also fairly jahil. It is all there so you will find someone to hang with. (You wont find sufis - they go to hadhramout mostly).

Monday, March 10, 2014

The Relgion is Naseehah (advice) - Hadith

I took this from the English explanation of the 40 hadith an-Nawawi. It was written by Shaikh Zarabozo. I have edited the English and summarised the article.

“The Religion is Naseehah”

 عَنْ أَبي رُقِيَّةَ تَميمٍ بْنِ أَوْسٍ الدَّارِيِّ رَضِيَ اللهُ عَنهُ اَن النَّبيَّ صَلَّى اللهُ عَلَيْهِ وَ سَلَّمَ قال: الدَّينُ النَّصِيحَةُ قُلْنَا لِمَنْ قَالَ لَلَّهِ وَ لِكِتَابِهِ وَ لِرَسُولِهِ وَ لِأَئِمَّةِ الْمُسْلِمِينَ وَ عَامَّتِهِمْ

On the authority of Abu Ruqayah Tameem ibn Aus (may Allah be pleased with him) the Prophet (peace be upon him) said, “The religion is naseehah.” The people said, “To whom?” The Prophet replied, “To Allah and to His Book and to His Messenger and to the Leaders of the Muslims and to the common folk of the Muslims.”
(Recorded by Muslim)


This hadith was recorded by Muslim, Abu Dawood, Al-Nisaai, Ahmad, al-Humaidi, Abu Awaana, Ibn Hibban, al-Baihaqi and a number of others.

This hadith is in the Sahih Bukhari, but without its chain. This is because it did not meet al-Bukhari’s criteria for his book as he included hadith only of the highest degree of authenticity in his collection. This particular hadith has been narrated through Suhail ibn Abu Saalih. Some scholars criticised him as a narrator, so al-Bukhari avoided him. However, his hadith are recorded in the major works of hadith and many scholars, including ibn Adi found him to be trustworthy and without any problems. In any case the hadith is definitely sahih.

Similarly hadith have been narrated b y Abu Huraira, Ibn Umar, Thaubaan and Ibn Abbaas. Furthermore, there are numerous other hadith that stress the concept of naseehah in general.

General Comments About this Hadith

Some of the scholars said that if thousands of hadith of the Prophet would be lost, this hadith would be sufficient to guide the Muslims. Abu Dawood stated that this is one of the hadith around which all of fiqh revolves. Some scholars have called this hadith one fourth of the religion but in fact, as shall be seen its meaning encompasses the entirety of the religion of Islam.

About the Narrator: Tameem al-Daari

Tameem ibn Aus al-Daari is a well-known Companion of the Prophet (peace be upon him). He embraced Islam in the year 9 A.H. Prior to that he was a Christian; some say that he was a monk. He participated in a number of the battles of the Prophet. He lived in Madinah but after the death of Uthmaan, he moved to Syria. He was known for his performance of the late-night prayers and his reading of the Quran. He was accredited with being the first person to put lanterns in the masajid. Furthermore, during the time of Umar, he was the first person to narrate stories in the masajid, he did that with the permission of Umar – although it was Umar’s policy to prohibit such a practice, he found that Tameem would only say what was truthful. Tameem died in the year 40 A.H. in Palestine.
This is the only hadith narrated by Tameem that is found in the Sahih Muslim. Overall, one can find 18 ahadith narrated by Tameem in the well-known books of hadith.

“The religion is the naseehah.”

 In this hadith the Prophet (sas) has stated that the religion of Islam is naseehah. This is a profound statement. In this one brief sentence the Prophet (sas) has described the essence of Islam. Its implication is one of all inclusiveness. One of the interpretations of this is that one’s religion cannot be complete unless he fulfils the naseehah to Allah, His book, and the others mentioned in the hadith.

The meaning is not, and Allah knows best, that naseehah is all there is to Islam b ut the meaning is that naseehah forms the bulk of the most important pillar of this religion. It encompasses Islam, iman and ihsan. In the way that the Prophet (sas) once said, “the Hajj is Arafah”. As known, the Hajj involves many actions but the most important and predominate of the acts is that of Arafah. Therefore the Prophet (sas) called the Hajj Arafah. In the same way, this religion is naseehah.

If one studies the meaning of the word naseehah closely and looks at the meanings of the hadith, he would then be able to understand why the Prophet made such a statement. It can be argued that there is truly nothing in the religion of Islam beyond what is encompassed by the naseehah to the objects mentioned in this hadith.

The Meaning of Naseehah

The commentator on hadith Al-Khattaabi stated that naseehah is a comprehensive word that embodies every type of virtue and the wanting or desire for all forms of goodness. Both Al-Khattaabi and Ibn Hajr have stated there is no other word in the Arabic language that is so comprehensive (in the context of the hadith).
Naseehah is very difficult to translate into English. It is usually translated as “sincerity” since on of its essential connotations is the negation of deception or cheating.

In this hadith the word has been intentionally left in its transliterated form. The word seems to have two roots, both of them being explicitly brought out in this hadith as shall be seen in the explanation of the hadith below. The word naseehah has two basic linguistic meanings:

  1. To clean, purify or improve something of all unwanted elements, as in purifying honey from unwanted materials.
  2. To unite or join something together that is scattered or separated, as in sewing a garment.
Related to both the aspects of sincerity or purity and the second basic meaning, Allah (swt) has said in the Quran,
“O believers, turn to Allah with a sincere (nasooha) repentance” (al-Tahreem:8). It is as if the sins tear one’s religion apart and it is then mended and put back together again by sincere repentance (ibn Hajr).
Based on the linguistic roots and the Quranic usage of the term, al-Raghib al-Isfahaani has given the shareeah definition of the term as, “Naseehah is the seeking of an action or statement that contains goodness and improvement for the other person.”

Ibn al-Salaah has stated that the essence of naseehah is where the one doing the naseehah truly seeks the best for the one to whom he is making naseehah. In both his intention and his actions, he desires what is best for the other person. Ibn Uthaimeen makes this point in even clearer terms. He says that naseehah implies that a person loves for his brother what is good, calls him to it, makes it clear to him and encourages him to do it. This is part and parcel of the true religion of Islam. This is the real way of the believers and when the believers fulfil this type of condition that they meed the description given of the true believers in the Quran;
“Verily, the believers are but a brotherhood” (al-Hujuraat:10)

That brotherhood is the result of the correct and true naseehah. Lane aptly summarised all of the above when he gave the following definition of naseehah:

Sincere, honest, or faithful advice, or counsel, and conduct; direction to that which is for the good of the person who is the object, by words, or speech, or good advice or counsel; direction to what is good or sedulousness, or earnestness, in advice or counsel, or sincere or honest conduct; or benevolence, desire for what is good for the person who is the subject.

The Messengers and Naseehah

Naseehah implies that one advises and guides others to what is best for them in this life and the Hereafter. This was first and foremost the job of the Messengers and that is why in the Quran Allah has described many of them as fulfilling this role of persons giving naseehah. For example, Allah has said about the first messenger Noah (peace be upon him),

“I convey unto you the messages of my Lord and I am a trustworthy adviser (naasih) to you” (al-Araaf:68). Another example is the case of Saalih, Allah said,

“Then he (Saalih) turned from them and said, ‘O my people! I have indeed conveyed to you the message of my Lord and have given you good advice (nasahtu lakum) but you do not like good advisers (naasiheen)’” (al-Araaf:79)

Hence, when a person is fulfilling the obligation of naseehah to his fellow Muslims, he is actually fulfilling a role that was also an obligation upon the most noble of humankind, the messengers of Allah.

Other Hadith Concerning Naseehah

The hadith under discussion here gives a clear picture as to the importance of naseehah in the religion of Islam. There are other hadith of the Prophet (sas) that further demonstrate the place of this important concept. Note the following:

Jareer ibn Abdullah narrated that he had made the pledge of allegiance to the Prophet (sas) upon the condition that he would establish the prayer, give zakat and have sincere conduct (naseehah) toward every Muslim. (Recorded by al-Bukhari and Muslim)

Muslim recorded on the authority of Abu Huraira that the Messenger of Allah (sas) stated, “The rights of a Muslim over another Muslim are six.” It was then asked, “What are they, O Messenger of Allah?” He replied, “When he meets him, he greets him; when he invites him, he responds; if he seeks his sincere advice, he advises him; if he sneezes and praises Allah, he asks Allah to have mercy on him; if he is ill, he visits him; and when he dies, he follows him (in the funeral procession).”

The Messenger of Allah (sas) also said, “If a man seeks sincere advice (naseehah) from his brother, he should give him sincere advice.”

Naseehah to Allah

Making naseehah to Allah requires the fulfilling of the obligatory duties in the best way possible (ihsan). The naseehah to Allah cannot be complete or perfect without this. This should be the goal of every Muslim; however, this cannot be done without a love for what He has ordered. This also implies that a Muslim should strive to get as close to Allah as possible by doing voluntary good deeds and by forbidding the forbidden and avoiding disliked acts.

Making naseehah to Allah included all of the following acts of worship: believing in Him, denying any partners to Him, affirming all of His attributes that are stated in the Quran and the Sunnah, obeying Him, fulfilling His commands, abstaining from what He has forbidden, doing one’s best to remember Him under all circumstances, loving and hating for His sake, being friends to those who support Him and who work for His cause, and being against those who are against Him and who fight against His cause, having honour for the sake of Allah and being upset when the laws of Allah are ignored and disrespected, recognising the blessings He has bestowed and properly thanking Him for those blessings, and so on. This is the making of naseehah to Allah. (Note that all the above have some aspect of purifying something, such as one’s beliefs, or joining something together, such as one’s relationship to Allah and the believers in Him). This is the complete and desired naseehah and this is the religion of Islam as the Prophet (sas) stated.

It should be noted that this naseehah – implying having the correct intention in one’s heart to fulfil the rights of Allah – to Allah is obligatory under all circumstances, even under those circumstances wherein other duties are not longer obligatory because they are beyond one’s ability to perform them. For example, Allah says in the Quran,

“Not unto the weak nor unto the sick nor unto those who cannot find anything to spend is any fault (to be imputed though they stay home and do not participate in jihad) if they are true to Allah and His Messenger.” (at-Tauba:91) This is Pickthall’s translation and the word translated by him as “true to” Allah is from the 
same root as naseehah – nasahu.

Obviously the one who benefits from this naseehah is not Allah. Allah is Self-Sufficient and is not in need of any of His creatures. Instead, it is the servant of Allah himself that benefits from this act. When he makes naseehah to Allah, he is purifying himself who alone benefits from this act. Such is the grace and mercy of Allah.

Naseehah to His Book

Next in the hadith the Prophet said that naseehah is to His Book. In the word “His Book”, refers to the whole class of revelation. Hence, it includes all of the previously revealed scriptures as well as the Quran revealed to the Prophet Muhammad (sas) (ibn Uthaimeen, Sharh Riyaadh).
Naseehah to the book of Allah requires that one believe that the Quran is from Allah, that it is the speech and uncreated word of Allah, and that it is not like the word of man. In addition, the complete naseehah to the book of Allah requires that one, according to one’s ability, reads and recites it properly, applies it, studies its admonitions, lessons and parables. Calling others to believe in the book of Allah is also part of this naseehah.
An important aspect of making naseehah to the Quran is to defend and protect it from any kind of distortion or misinterpretation. Naseehah to the book of Allah includes defending it against the false claims make against it, such as the claim make by some non-Muslims and some Shiites that it has not been precisely preserved since the time of the Prophet (sas).

Having the proper respect and treating the Quran in the proper manner is also part of this naseehah. A Muslim should not touch the Quran while he is in a state of sexual defilement.

Indeed it is preferable that he not touch the Quran unless he has made ablution[1]. One should also never do any act which would be considered an act of disrespect toward the Quran, such as throwing it down to the ground or leaving it on a pile of garbage.

Since naseehah is such an essential aspect of the religion, every Muslim should consider these points and ask himself if he is really truly making naseehah to Allah and to the Book of Allah.

Naseehah to His Messenger

The naseehah to the Prophet (sas) includes the following:  believing his message, believing in all that he brought as being divinely inspired, obeying him, helping and defending him, defending his honour and respecting his status. An essential and most important aspect of this naseehah is that one accepts the Prophet as the true leader and only human final word with respect to the religion. He is the only real human authority and everyone else’s opinions and statements come after his. If any Muslim follows another person’s opinion in opposition to what the Messenger of Allah has said, then he is not making the proper naseehah to the Messenger of Allah.

Making naseehah to the Messenger also includes being a friend to those who love him and an enemy to those who are against him. It is also important to revive his Sunnah and fight any innovations, spread, learn and teach his message and make supplications for him.

Making naseehah to the Messenger of Allah (sas) includes loving his family and his companions. Ibn Uthaimeen notes that it is especially important that one love and respect the Companions of the Messenger of Allah. This is because somebody’s companions are, in essence, his closest friends and confidantes. Among the companions, the Prophet chose to be closest to Abu Bakr, Umar,Uthman, Ali and others. This was his choice and he expressed his love for his Companions on a number of occasions. When one insults or denigrates such noble Companions, one is actually insulting the Prophet for taking such people as his comrades. Indeed, Ibn Uthaimeen points out, one is actually insulting Allah when insulting the Companions of the Prophet because it was Allah who chose those noble souls to be the Companions of the Prophet and to be the people who would carry this religion, preserve the Quran and carry on the Sunnah of the Prophet. Furthermore, when one denigrates the Companions and casts doubt on their piety, one is casting doubt on the religion itself since it was through these people, by the will of Allah, that the religion was spread and passed on to following generations.

Finally, making naseehah to the Messenger of Allah (sas) includes loving those who follow, defend and strive to revive his Sunnah. They are working for the sake of Allah in supporting the Messenger of Allah, hence, there is no room for anyone to have hatred in their heart for them. It is this duty that led many of the early scholars to make statements like, “if you see someone who does not love Imam Malik or Abdullah ibn al-Mubaarak or al-Shabi or Ahmad, then you should know that such a person in a hypocrite or zindeeq”, (those who entered Islam with the sole purpose of destroying it), for they were scholars who did their best to defend the Sunnah and transmit it accurately. The main reason they are hated by heretics and hypocrites is because of their efforts to defend and spread the Sunnah.

Naseehah to the Leaders of the Muslims

There are two kinds of leaders among Muslims, the first are the religious leaders or scholars while the second are the worldly leaders or rulers. The wording of this hadith implies both categories of leaders.
The importance of naseehah to those in authority can be found in other hadith. For example, the Prophet (sas) said, “Verily, Allah is pleased with you for three matters and displeased with you concerning three matters. He is pleased with you for worshipping Him and not ascribing any partner to Him, for clinging to the cord of Allah and not dividing and for being mutually sincere with those whom Allah has put in charge of your affairs...”[2]
The Messenger of Allah (sas) also said, “There are three things that if a person adheres to, they purify his heart from any form of treachery or evil: making his deeds purely for the sake of Allah, being sincere with those in authority and sticking to the Muslim community as (its members) supplications encompass each other.”[3]
This statement of the Prophet (sas) shows that there is not one above receiving or accepting naseehah. Everyone is deserving of sincere conduct and sincere advice. Everyone is in need of naseehah and everyone is deserving of sincere conduct and sincere advice. Everyone is in need of naseehah and it must be given to everyone no matter how high ranking or prestigious the person may be. With respect to submitting to Allah and the shareeah, all are equal and no one is above the law and no one is above needing advice. Indeed, a ruler or a scholar should be the first to accept sincere advice from others. At the same time, they are among the first who are deserving of respect and sincere relations.

Making Naseehah to the Muslim Rulers
Making naseehah to the leaders of the Muslims includes: helping them when they are following the truth, obeying them in what is right, reminding them if they should err or forget, being patient with them when they do things the person does not like, making jihad with them and not revolting against their proper authority (proper authority is Islamic authority for rulers who rule by Islam).
One should also pray for the guidance and piety of the Muslim rulers, as their guidance and piety will benefit the Muslims as a whole. Abu Uthmaan Saad ibn Ismaeel al-Khairi said, “Sincerely advise the ruler and pray for him that he be righteous and guided in his statements and actions for if he is righteous, the affairs of the people will become good. And do not pray against them, thereby increasing their evil and increasing the trials for the Muslims.”

Ibn Uthaimeen states that one should advise them directly to their face if that is possible; otherwise one could write to them or contact those who are in direct contact with them. Imam Malik said, “It is a right for every Muslim in whose heart Allah placed knowledge and understanding to go to the people in power and order them to do good, forbid them evil and admonish them. This is because if the scholar goes to the ruler and orders him to do good and forbids him from evil, if there is any, this is the virtue beyond which there is not further virtue.

The hadith stresses that one must have sincere conduct with respect to the legal Muslim rulers because Muslim rulers are human beings and they make errors. Therefore, they are in need of naseehah and sincere advice like any other Muslim. However, since what they do has an effect on so many others, making naseehah to them is of even greater importance.

The models for the Muslim rulers such as abu Bakr and Umar, not only realised that it is a must for the Muslims to advise their rulers, but they actively sought such advice and reminded the Muslims as a whole that it is an obligation upon them to correct and advise the Muslim rulers. For example, in his first speech as the new caliph, Abu Bakr said, “I have been put in charge of you while I am not the best among you, if I do well, then support me, If I do wrong, then straighten me out.” It is also reported that Umar once said in a speech, “May Allah have mercy on the one who corrects us concerning our evil.” A man in the audience stood and said, “By Allah, if we were to find any crookedness in you, we would straighten it with our swords.” Umar replied, “All praise be to Allah who has put among the Muslims one who would correct Umar’s crookedness by his sword.”

The goal of one’s interaction with the rulers or one’s discussions about the rulers should be pious and to bring them back to what is correct. Therefore, speaking to them in an uncalled for harsh manner, showing a complete lack of respect for them and seemingly simply trying to embarrass them is not the proper way to make naseehah to the rulers. In fact, when Allah sent Moses and Aaron to the Pharaoh, whose evil and harshness they knew well, Allah commanded them;

“And speak to him mildly, perhaps he may accept admonition or fear Allah.” (Taha:44)

Spreading the wrong or evil of rulers without any overriding need or benefit goes against the naseehah that one should have toward the rulers. In general, the result of such deeds is hatred and evil without any corresponding good. Instead, when they are wrong, they should be told that they are wrong – but one must always be careful and ascertain that the steps he is taking lead to greater benefit than harm. For this reason, many of the pious forefathers of Islam emphasised advising the rulers in private and not publically. The Prophet (sas) made this point in his statement,

“whoever wishes to give advice to a ruler about a matter should not do so publicly. Instead, he should take him by his hand and be alone with him to talk about it. If he accepts the advice from him (the matter is finished). If he does not accept, the person has fulfilled the obligation upon him.” (Recorded by al-Haakim and Ahmad. According to Al-Albaani the chain is sahih)
Al-Bukhari records that someone inferred to Usaama ibn Zaid that he should speak to the caliph Uthmaan ibn Affan concerning Uthmaan’s half brother al-Waleed ibn Uqbah who had become known for drinking – and Usaama’s response was, “Do you think that I have not spoken to him simply because you did not hear it? I speak to him privately without opening a door such that I would be the first one to open that door.” The “door” he was referring to was the act of rebuking the rulers publicly instead of privately.
Part of the naseehah to the rulers also includes when the ruler puts a person in charge of any matter or gives him a job to do that is sanctioned by the shareeah, that person should discharge his duties honourably and honestly and not deceive or cheat the ruler in any way. Al-Khattaabi also mentions that one should not deceive any rulers by bestowing false praises upon them (quoted in al-Nawawi, sharh saheeh). In other words, one must deal with them in a way that is pleasing to Allah and do so for the sake of Allah and fearing His punishment.

Making Naseehah to the Scholars
The Muslim scholars are the leaders in the sense that they guide the others to the teaching of the Quran and Sunnah. They are the ones who understand and are aware of how the shareeah is to be applied in daily life. Their position is one of great importance for the community as a whole hence, it is essential that the proper naseehah be made toward them.

Naseehah to them implies for example, taking the knowledge that they pass on, accepting their personal rulings if they give should proofs for their decisions, having good thoughts about them and not suspecting them of evil. Furthermore, as ibn Uthaimeen notes, one should not attempt to find their faults or mistakes – all scholars are human and they are all prone to make mistakes. One must accept that fact and one should correct them in the proper way. To search for their mistakes and expose them is not proper. When one does so, one is not just casting doubt on that one scholar but in essence one is casting doubt on all scholars and the shareeah as a whole.

Naseehah to the Muslims
Making naseehah to the laymen of the Muslims would include: guiding them to what is good for them in both this life and the Hereafter, not harming them, teaching them about their religion and other things that they may be ignorant about, aiding them, concealing their faults, ordering them to perform good deeds and eradicating evil among them. It also includes having mercy for the young among them and respect for the elderly.
Al-Nawawi pointed out that the pious forefathers would work for one another and advise one another to the point that they even sacrificed their own worldly interests out of preference to their brothers’ needs.
When one is in a position of authority over Muslims, it is important that he act sincerely toward them and do what is in their best interests according to the shareeah. The Messenger of Allah (peace be upon him) said, “There is not person whom Allah gives authority over others and he does not look after them in a sincere manner except that he will not even get the scent of Paradise.” (Recorded by al-Bukhari and Muslim)
The obligation of sincere conduct by the ruler towards the masses included appointing people to governmental posts on the basis of their ability and qualifications. Umar ibn al-Khattab is reported to have said, “If a person is in a position of authority among theMuslims and appoints someone to a post due to love or blood relation between them, he has betrayed Allah and His Messenger and has betrayed the Muslims.” (Quoted in al-Qarni vol. 1 p. 437)

The Difference between Naseehah and Shaming or Embarrassing another Person
An important part of naseehah is to advise one another and correct each others’ actions. Speaking to another person concerning something that he does not like to have mentioned is common to both the praiseworthy act advising another person and the blameworthy act of shaming and humiliating another person. In fact, one of the early scholars said, “You do not really give me advice until you say to me in my face what I dislike.” (quoted in ibn Rajab, al-Farq, passim). It is important to realise the difference between these two acts in order to fulfil the obligation of advising one’s brother while remaining away from the sin of shaming one’s brother.

First, it must be understood that mentioning another Muslim’s faults or sins simply to blame, ridicule or shame him is forbidden. The Prophet (sas) forbade his followers from rebuking the woman who committed illegal sexual relations although he has ordered her to be punished. (The hadith about this incident is recorded in al-Bukhari).

If there is some overriding benefit in mentioning such faults, then it can be either recommended or obligatory to mention them. That was the case with the scholars of hadith who were forced to mention the shortcomings of specific narrators. This action on their part was part of their naseehah to the Muslim nation as a whole, in order to accurately preserve the hadith of the Prophet (sas). In the case of advising someone in regard to a future spouse, one has the right to know the shortcoming of the other especially in regard to adherence to the prayer and the obligatory actions.[4]  Another example is the refuting of the misinterpretations of the Quran or Sunnah that some people may try to spread throughout the Muslim community. It is a must to refute that evil, even if it is done publicly, as long as the goal is not to ridicule but to correct the mistakes, stop their evil and guide the Muslims.
It is noted that when advising others, it is best to do it in private. If one does it publicly, sometimes it can be a case of belittling or insulting the other person. This is especially the case if one Muslim is trying to advise the other about some wrong the person is committing. A Muslim who is making naseehah wants what is best and it is not his intention to harm or injure his brother Muslim.
Al-Fudhail ibn Iyaadh stated, “The believer conceals and advises the person while the evildoer exposes and disgraces the person.” (Quoted in ibn Rajab, Jaami, vol. 1, p. 225)

The Importance of Naseehah
Every Muslim should think about this hadith in which the Prophet (sas) described this religion by just one word: naseehah. This is the religion of Islam.
The companions of the Prophet (sas) were the people who best understood this hadith and how this hadith is to be applied. One time a companion of the Prophet (sas), Jareer, had his slave buy a horse and the slave paid three hundred dinars for it. Jareer went back to the person who sold the horse and told him that it was worth four hundred dinar and theman was willing to accept that. Then Jareer said it was worth five hundred dinars and so on until he reached eight hundred dinars for the horse that his slave had bought for only three hundred. His explanation was, “I made the oath of allegiance to the Prophet (sas) to do the following: establish the prayer, give zakat and make naseehah to every Muslim.”[5]
Naseehah to Allah, His Book, the Messenger, the leaders of the Muslims and the common folk of the Muslims is something that affects every second of the Muslim’s life. If one looks at the examples mentioned so far, one will note that there is really no moment that passes except that the person must exemplify this quality of naseehah. If a Muslim cannot characterise himself as making naseehah then he should question his religion as a whole. If he is not making the minimum requirements of naseehah to Allah or His book or Messenger and so on, can he really call himself a Muslim? Where is his Islam or iman without naseehah? This is what the Prophet (sas) clearly pointed out when he said, “This religion is naseehah.”
Naseehah also plays an important role for the health of the Muslim society as a whole. It is one of key aspects protecting Muslim society from the spreading evil, as those who may slip and commit evil are sincerely, out of love and brotherhood, encouraged and helped to stop. Such behaviour genders love, cooperation and togetherness among Muslims while removing selfishness and hatred.

Is Naseehah only a Communal Obligation?
In many of the commentaries on this hadith, one will not the statement that naseehah is a communal obligation only. If some members of the community fulfil that responsibility, the others are absolved from any responsibility. Most likely, when scholars make statements like this, they have in mind only particular aspects of the general concept of naseehah (such as naseehah to the leaders). Ibn Rajab gives an example of a particular type of naseehah that is obligatory only on a specific population of the Muslims. He says that the obligation to refute the misled heretical groups is an obligation that falls upon the shoulders of the people of knowledge only. They are the ones with the ability to refute the gross mistakes and slips of other scholars.
As can be seen from this commentary of the hadith, one cannot make such a general statement. There are definitely acts of naseehah that are obligatory upon every individual at all times (naseehah to Allah, His Book and his Messenger) and there are other acts that can clearly be called communal.

Other Points Related to this Hadith
  • A Muslim cannot be all to himself and not care about what happens to the other Muslims. Instead, it is his obligation to make naseehah to the other Muslims. This means he is required to wish the best for them and to bring about the best for them if he has the ability to do so.
  • The best naseehah that one can make for himself is to make the naseehah to himself by encouraging himself to do what is right and proper and to stay away from sins and disobedience of Allah.
  • Ibn Hazm points out that a person should not make naseehah only on the condition that his advice is accepted[6]. His responsibility is first and foremost to Allah. Even if the others do not accept his advice, he should still advise them. Furthermore, if they find that his advice is not the best approach to follow; this is for them to decide. The important point is that the Muslim fulfilled his obligation toward Allah by sincerely advising others.
  • When advising another person, the adviser should be sincere of heart. The goal of such advice is to make things better and remove some fault or evil. Deception and hypocrisy in one’s heart would probably not lead to such good results. And a deed is not accepted by Allah unless it is done sincerely for His sake, and if done so, The advice will have a positive reforming effect.
  • The advisor must have knowledge concerning the act about which he will give advice. If he does not have such knowledge, ha may think he is giving sound advice while, in reality, what he is advising may be harmful for the receiver of that advice.
  • A Muslim should accept the sincere and sound advice that comes to him from any source. He should not allow pride or any other reason to interfere with him accepting what is best for him. When advice or correction comes to him from his brother, he should not begin to doubt his brother’s intention and think that his brother is simply trying to ridicule or disgrace him. Umar ibn al-Khattaab once said, “Do not think evil of anything that comes from your brother Muslim’s tongue whenever there is a way to interpret it in a good way.”[7]
  • Naseehah is not just to the Muslims, The Messenger of Allah (sas) made naseehah to his people, the disbelieving Quraish of Makkah as well as other disbelieving groups in the way of dawa to Islam.
  • Love is an important driving force behind naseehah. If one has strong love from Allah, His Messenger, His Book, and so forth, his conduct with respect to them will be more sincere.

Summary of the Hadith
  • The reality of this religion, the essence of this religion or necessary component is naseehah.
  • Naseehah means that the person has a true feeling of well-wishing for others. He wants what is best for them and strives for that goal in his actions. The result of that true naseehah is the complete brotherhood feeling of Islam.
  • Naseehah is to be towards Allah, His Book, His Messenger, the leaders of the Muslims and the Muslim people in general.
  • The following is an extract at the end of a booklet by Zamarli about naseehah.
I say to the one who is giving advice (naseehah): it is a must upon you that you abide by the conditions and manners of giving advice so that the one who is being given advice will accept it, tend to it and respect it. It is obligatory that your concern and intention, first and last, bring about some good or betterment for your brother; and the driving force behind your act must be love and brotherhood. You should never stray from that purpose such that your purpose becomes fame, being greater than another, boasting or acting for show. It is also a must for the one being advised to accept the advice no matter what its source, since it is a c cause of reform and good for him. He should be kind to the advisor and have respect and love for him. He should not be tough with him or harsh or reject his advice to his face. We must all bear with each other concerning our mistakes and excuse one another as long as our goal and purpose is goodness and reform.

[1] The majority of scholars state that it is prohibited for a person to touch the mashaf while he is in a state of either major or minor defilement. They also state that a woman is not allowed to touch the mashaf while experiencing her menses or post-partum haemorrhaging. However, these majority opinions are not based on the strongest relevant evidence (Jamal al-Din Zarabozo). I personally take the opinion that a woman can touch the mashaf while in her menses, but just to be safe some sisters wear gloves while reading from the mashaf during these times and Allahu Alam.
[2] Recorded by Maalik, Ibn Hibbaan and Ahmad. The chain is sahih and the same as that of Muslim.
[3] Recorded by Ahmad, Al-Daarimi and ibn Hibban. According to al-Arnaoot and Baajis, its chain is strong and acceptable.
[4] This does not appear in the original texts of Jamal al-Din Zarabozo, but it is still an important point so it has not been deleted.
[5] This story was recorded by al-Tabaraani.
[6] Ali Ibn Hazm, Al-Akhlaq wa al-Seer fi Mudaawaat al-Nufoos, Sharjah, UAE; Daar al-Fath, 1993.
[7] Quoted in ibn Rajab, al-Farq, p. 15

Thursday, February 20, 2014

Islamic Tourism 2

I don't do any travelling myself for lack of mahram but if I I would like to travel, but maybe not to the top 10 most popular destinations. Still there are lessons to learn in all travel destinations.
Here is an article originally from emirates 24/7

Islamic Tourism 1

Sunday, February 9, 2014

Response to the Syria Crisis by Shaikh Al-Maqdisi

I thought this was a very good measured response addressing the recent fitnah in Syria.

  From Abu Muhammad al-Maqdisi- to his brothers the mujahideen in Syria specifically, and to the Muslims in general A Message directed to all factions and not intended for one specific group:

As-Salaamu ‘Alaykum wa Rahmatullah, as to what follows: Verily I praise Allah before you, He besides whom there is no lord, and I send Salaah and Salaam upon the seal of the prophets and messengers, who was sent by Allah as a mercy to the worlds. Allah the Most High says: O you who have believed, fear Allah as he should be feared and do not die except as Muslims (in submission to Him). And hold firmly to the rope of Allah all together and do not become divided. And remember the favour of Allah upon you- when you were enemies and He brought your hearts together and you became, by His favour, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided (Qur’an 3:102-103).

It has indeed reached us and pained us, regarding the matter of the ongoing infighting in Syria between some of the Mujahideen groups and their reversal, by way of others, of their rifle barrels and gunfire away from the criminal Nusayri’s – to the chests of their Muslim brothers, because of supposed claims and allegations that do not in any way give rise to the permissibility of the spilling of forbidden blood nor the justification of their turning away from the course of fighting (the Nusayris). Know, our brothers, that the mujahideen today in the battlefield of ash-Shaam are the elite epitome from the people of Islam. So if the sanctity of the blood of the general masses of Muslims and the lowest of them was greater than the sanctity of the Sanctified House of Allah (the Ka’bah), then what about the blood of the epitome of the Muwahhideen (monotheists) and the cream of the crop of the Mujahideen. By way of our trustworthy brothers, news has indeed reached us, news that pained and astonished us - about people who permit for themselves the murder of their mujahid brothers based on a mere suspicion or invalid allegations and for reasons that are not even appropriate for the permitting of a killing of a kafir who has been granted protection (by a Muslim authority in an Islamic state, i.e. kafir musta’man)- let alone (being circumstances appropriate for) the permissibility of the spilling of the blood of the select elite of the people of Islam (i.e the mujahideen). The likes of these (invalid) allegations are: communicating with certain other groups - even if this involves communicating with those who are considered munafiqeen. For indeed our Messenger (peace and blessings of Allah be upon him) communicated with the munafiqeen and overlooked and excused them and even the mushrikeen and the worshippers of idols and the Jews and other than them - as is agreed upon in his Seerah (narrations about his life). So how is this a reason that permits blood to be spilled?! O possessors of intellect?! Or (also, how can blood be spilled based upon) the claims that everyone who is fighting is from the Sahawaat (groups sponsored by the West to fight the mujahideen as occurred in Iraq during US invasion), based on the (false) impulsion that whoever is not with me then surely he is against me! Or the claims that so and so was with us then he broke his bay’ah (pledge of allegiance) to us, or that he (merely) changed to another faction from the mujahideen! Or the claims that he did not listen and obey us and did not give bay’ah to our group, this group of ours that has become like a khilafah and established state to us (!!). This is what is rambled on about by some of the fake self-appointed scholars who exaggerate matters and blow them out of proportion. And this is the extremism that was forbade by our Messenger (peace and blessings of Allah be upon him) and that which he warned us against; crossing the boundaries of Allah that He has placed for us and exaggerating the magnitude of things and removing them from their true descriptions. So he (peace and blessings of Allah be upon him) indeed said, whilst warning against exaggeration in the stones used for the stones thrown in jamaraat in Hajj: “Beware of Ghuluw (extremism, exceeding the limits) in religion, for verily those before you were destroyed because of Ghuluw in religion”, narrated by Imam Ahmad and others. It has even reached us that some of them permit for their followers to blow themselves up in the locations and dwellings of their mujahid brothers. Indeed I do not know where the sanity of these people has gone, and that of their sheikhs and muftis. Whoever from amongst the elite of the past and present scholars of the Muslims who passed edicts (fatawa) permitting these types of (martyrdom) operations in order to inflict losses and slaughter upon the enemies of Allah- (only) permitted it with difficulty upon the self and made it restricted upon very great, burdensome conditions in order to prevent a real, necessary evil which could not be prevented except with operations such as these. So who, then, possesses no intellect, no knowledge, no understanding, nor sight, nor feels no anguish over the blood of the Muslims- by giving fatwa for these (fighters) to carry out these kinds of operations which are forbidden by default and only allowed for in those circumstances (mentioned) and those onerous conditions. Who is the one who gave fatwa to permit these martyrdom operations being directed at the people of Islam, and specifically their special, chosen ones (the mujahideen)?! And how was he obeyed in the likes of these fatawa? Has the one who performs these operations no intellect which could repel and prevent him from spilling the blood of the Muslims- when he is to face Allah the Most High (when he dies)?!

We have indeed heard the words of some of them, bragging about drinking blood and being proud of living in the midst of body parts! And verily this kind of talk is liked and justified with the enemies of the Deen, not with the Muslims. Woe to the one who was denied the knowledge of the reality of jihad and has the audacity to put himself forward for the (task of) guiding (others) and passing religious fatawa. How did he miss the fact that jihad is a means towards a great goal and a servant to the noble purpose of tawheed (monotheism) and its superiority (over everything else) and (the goal of) entering people into it (tawheed). So if this servant and means (i.e jihad) become a reason for the distortion of the ultimate goal and its corruption and turning people away from it- then may Allah not bless (such a) deviant, misguided means that leads to the nullification of its own goal. And may Allah not bless such a servant that insults its own master and antagonises it and distorts it. It has, by Allah, indeed caused me pain that some of our blessed, da’wah websites have participated in the publication of those (aforementioned) abnormal, deviant fatawa and hapless theories - and I do not know- did that happen whilst these websites were unaware of the goal for which they were established- that they are a pulpit for all of the mujahideen, one which gathers and does not cause differing, one which distinguishes but does not fall into bias? So verily I remind them to remain keys to goodness and harmony between the mujahideen. I also remind them to not publish any material that is biased towards one group in this fitnah- the outcome of which will be the permissibility and spilling of the blood of Muslims. I also remind them to supplicate as our lord taught us, the dua of those who follow in goodness: Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts (any) resentment toward those who have believed. Our Lord, Indeed you are the Most Kind, the Most Merciful. (Qur’an 59:10).

We do not shy away from declaring our baraa’ah (innocence) from the actions of those who dare to (spill) the blood of the Muslims, no matter who he is for indeed, there has preceded us in doing so (i.e declaring innocence) he who is better than us- with a group that was better than this group (today). This was when Khalid ibn al Waleed, the sword of Allah, may Allah be pleased with him, killed people (from Banu Jadheemah) who prostrated and claimed to enter Islam yet incorrectly stated they had became Sabians (term used by Quraysh for Prophet Muhammad and his followers) instead of saying they had entered Islam. So the Messenger of Allah, peace and blessings of Allah be upon him, upon hearing Khalid had killed these people, stated “O Allah, I declare my innocence from what Khalid has done” two times, and the hadith is in Sahih al-Bukhari. In it is a lesson for followers who commit sins of this nature in obedience to their leaders and disobedience to Allah. For verily Khalid ordered every soldier from his soldiers to kill his captive, so Abdullah ibn Umar refused to obey in this order, so he said: “By Allah I will not kill my captive and not a single man from my companions shall kill his captive”. So they did not obey when they were ordered to do something incorrect, despite their leader being the Sword of Allah, and he is better than all the leaders of jihad in our time. This, and let the mujahideen know, that raising the banner of tawheed and the guidance of the creation towards it by taking them from the worship of the Tawaagheet (false gods) to the worship of Allah- is the purpose for which they set out to fight for and serve. So if their jihad became a means that prevents people from this honourable goal and causes people to flee from it and distorts it, then let them re-examine this means and correct it. And let them remember that when the Prophet of Allah, peace and blessings of Allah be upon him, gave the standard (war flag) to Ali on the Day of Khaybar and enjoined upon him: “By Allah, for Allah to guide by you just one man, it is better for you than the most sought after red camels”. In the conquest of Makkah, when the battalion of the Ansaar passed by Abu Sufyaan who had just entered Islaam, Sa’d ibn Ubaadah said to him, whilst he was the amir over them and the war banner was with him: “O Abu Sufyaan! Today is the day of the great battle and today what is unlawful in the Ka'bah will become lawful”. And when Abu Sufyaan informed the Messenger of Allah, peace and blessings of Allah be upon him, of what Sa’d said, he said: Sa’d has lied, however today is a day Allah honours the ka’bah and a day in which the ka’bah is clothed”. Then the Prophet took the standard from Sa’d and gave it to Ali and ordered him to give it to Qays bin Sa’d bin ‘Ubaadah out of fear that Sa’d’s thought would change (that he would unnecessarily attack the people of Makkah after tasting victory). However Sa’d worried that his son would do something the Prophet would not approve of, so he asked the Prophet, peace and blessings of Allah be upon him, to take it from him, so the Prophet gave the standard to az-Zubayr… So ponder over the words of the Prophet to a people who harmed him (Quraysh), and expelled him from his home and tortured him. Then he was to pardon them and release them so that they enter into the religion of Allah in multitudes- so this is the objective; opening the hearts of the Slaves to the truth and to tawheed- before conquest of any land. And ponder over the actions of Sa’d and his keenness for the pleasure of the Messenger of Allah, peace and blessings of Allah be upon him, and his obedience and answering to his call and to his constant turning back to him (in obedience), may Allah be pleased with him.

So let the people of Jihaad, all of them, remember these lessons and let them extract from them, examples and warnings. And beware lest the means (jihad) dominates and overwhelms its objective, or repels others from it, or distorts it. For verily in this is a deterioration of fiqh and a reversal of understanding. Despite this, I do not deprive the mujahideen of their due or withhold what I know of their good deeds. For it has indeed reached me, concerning some groups of them, that which brings coolness to the eyes from good news; the significant of which is that they embark upon their operations from one joint, operating room despite them being numerous groups. And (also from this good news) is that they have experienced acceptance from the general masses of the public. They began to love them and gather around them so that they learn their Deen from them and receive their help. Also that the call to tawheed has spread amongst the people because of their love for their manners and love of the character of the mujahideen and the mercy they have over them.

Verily, by Allah, this is the clear conquest (Quran 48:1) - and not what some others boast of, of drinking blood and living amongst body parts. Indeed we were sent to make it easy upon others and not to make it hard upon them (hadith). If words the likes of ‘drinking blood and living amongst body parts’ were restricted to the enemies of the Deen then we would not have criticised them - however it has become targeted at the chests of the mujahideen and Muslims, for this reason we rebuke it and we do not care if it pleases whoever it pleases or whoever it angers. Verily it is a type of speech (the threat to drink blood and live amongst body parts) for which we fear the ones speaking it will have their state changed to the state of those whom the Salaf interpreted the verse “Say (O Muhammad); Shall we (believers) inform you of the greatest losers (with respect to their) deeds?” (They are) those whose effort is lost in the worldly life whilst they think that they are doing good work” (Qur’an 18:103-104). Verily the biggest losers amongst the people is he who thinks he is guided and is doing well in his work and actions - in his da’wah or his jihad or his worship. All of a sudden it will be exposed to him on the Day of Resurrection that he was from the misguided ones and (still) even more at a loss are the ones about whom Allah said “Assuredly, it is they in the Hereafter who will be the greatest losers” (Qur’an 11:22), so Allah increased in specifying who they are by describing their loss, because they, as is mentioned in the verses before it- added to their misguidance by misguiding others from amongst the creation and preventing others from the way of Allah, and (causing) distortion and crookedness of the path of truth- either by their statements or actions. So let the mujahid be aware, the mujahid who left his home seeking that which is with Allah, of being from amongst the (greater) losers (as is mentioned in the latter verse), those who lose the way (Qur’an 4:44) and prevent others from the objective for which Jihad was legislated in the first place and seeking to make it seem crooked (deviant). Let the mujahid strive to be amongst those who are guided and guide others, those who constantly keep the great objective, for which Allah legislated jihad, in their sights.

This objective is that of tawheed and taking people out of the worship of slaves to the worship of Allah alone. And Beware of those who distort this objective and prevent people from it and let the enemies rejoice over (the misfortunes) of its people (i.e the mujahideen) by infighting amongst them and their permitting the blood of the Muslims or by their breaching of the bequests of good manners and morals of the Prophet - and let them take into account and comprehend the (state of the) general masses of the Muslims and be merciful to the sinners amongst them- let alone the special ones amongst them and the mujahideen amongst them. For verily, if they are not prosperous at this and do not achieve success in it, then how will they succeed in leading the people when they rule over them?! Let them know that the conspiracy and plot against their jihad is a great one and is overwhelmingly building up against them are the tawagheet (false gods/kafir rulers) of the Arabs and non-Arabs. This calls them to rise above considerations of the self and to dissolve all the reasons for differing and discord between them - and let them remember that the Prophet, peace and blessings of Allah be upon him, indeed said- “Whoever brings hardship to people, Allah will bring hardship upon him on the Day of Resurrection”, narrated by al-Bukhari and others. I ask Allah to unite the ranks of the mujahideen and unite their word (into one cohesive stance) and to bring harmony between their hearts and to unite them upon the most pious of the hearts of their men, and to strengthen and establish (the way for) the banner of tawheed and to degrade and debase the banners of shirk and censure. May the peace and blessings of Allah be upon our Prophet Muhammad and all of his family and companions. Abu Muhammad al Maqdisi Rabee’-ul Awwal 1435 (from the hijrah of al-Mustafah) 25th January 2014

Sunday, February 2, 2014

The Land of the Two Gardens (from Surat al-Qalam 17-34)

Check out the land of the two gardens as mentioned by ALlah the most Powerful in His Book, a guidance for all mankind. Land of the two gardens

Tuesday, January 28, 2014

Islamic Tourism

I can't get the formatting right so see this week's post at Islamic tourism

Sunday, January 26, 2014

Hand of Sisterhood Rejected by Salafists in Sana'a

I am critical of all Islamic leaders and feel disappointed quite often by the blithering and dithering, but as for their followers, I like to let them speak for themselves because you can find some amazing Muslims in all places. The situation in North Yemen is quite dire at the moment with wars between Houthi Shiah groups and any sunnah group salafi or otherwise. Battle continue to rage in Amran areas as I write as tribal militia battle to defend their land from invasion. The Salafis of Dammaj capitulated and relocated to Sana'a where they are staying in a masjid in Sawan district. As the district is near my work I decided with another Muhajirah sister to visit them and extend the hand of sisterhood and express solidarity with them during this disaster and great fitnah. We found the group and prayed our two raka'a when entering the masjid then waited a little to meet with the group leader. While we waited we struck up conversation with some of the women and the first question I was asked was, "From where do you take Islamic knowledge?" To this I replied from books and where ever Allah puts it, but I am not enrolled with any particular group. GASP! I may has well let off a great fart! "Oh sister didn't you know that in Akhir Zaman Islam will split into 73 different groups or sects and only one will be accepted into Allah's Jannah, and that groups is the Salafis. There are no Muslims in the WHOLE WORLD on the Sunnah except for the Salafis." Ok, so I follow the Qur'an and Sunnah but I don't like taking labels, can't I just be a Muslim on Sunnah but not call myself Salafi, just be Sunni Muslim? The Salafi stance is NO. And the hand of sisterhood and solidarity in the face of hardship was rejected. Allah says for us to fight in ranks united against the foe of Islam. I excused myself from their presence and left the masjid bewildered at the arrogance and absolute self-righteousness of the Salafis. Some of my sisters with more experience with them laughed at me for my attempt to interact with them. SInce meeting the Salafis in the Sawan masjid I met with some people from Hashid tribe who reported that the head of the Salafis requested tribal military support from Hashid tribes to which the Hashis responded sending reinforcements only to be abandoned a week or so later as the Salafis bugged out.

Sunday, January 19, 2014

Dar al-Hadith in Dammaj is Dead

It is a Yemen wide a non-event because no one cared much for Dammaj and Dammajis. The Dammaj lot secluded themselves from the rest of us and wondered why no one came to help them, besides, Yemenis are generally busy trying to get though each day to be bothered helping people sail very close to takfiring everyone. What I find funny in an unfunny way is that Dammaj supported Ali Abdullah Saleh throughout the uprising for some misguided reason, and slammed any type of uprising against rulers who rule by kufr as haram, they have legitimacy and right to the obedience of the populace. I don't follow this opinion. And perhaps deep down in the Dammaji heart they didnt follow it either but rather wanted to keep their Saudi taghoot funding alive. WHat happens next? Houthis (shia rebels) get bold and cashed up by Iran. They start steamrolling into various northern areas and lay seige to Dammaj. I first heard of shells falling on Dammaj a few years ago. Houthis have made it very clear for a long time that one of their aims is to destroy Dammaj Dar al-Hadith and then Jama'at al-Eman (Eman uni headed by Abdul-Majeen az-Zindani, designated Global Terrorist mashaAllah!) The head of Dar al-Hadith Dammaj calls hihad publically. many salafists go, some from the salafi centre in Marib some from the centre in Dhamar, but more help was needed and as the situation worsened some AQAP linked jihadis went, with their trainig and experience to help the salafi brothers. When they get arrive, they are welcomed by gunfire aimed at them. Dammaj declared that they are in no need to take assistance from AQAP and besides they AQAP are from a different ideology!! What the!!! Maybe they are afrain of the drone strikes. So Dammaj prefered taghoot help from AQAP help and wondered why after such a long time defending their turf did not the Yemeni government intervene to assist and protect them? BEcause the Yemeni government is beholden to the Houthis and to Saudi Arabia who not only fund the Dammajis but also fund the Houthis with much more. Is it not just easier to stick to the mainstream and not take haram taghooti money and speak truth at all times even if it is against your own self? I am sure I read stuff like that in Quran and classic and modern texts. Now Dammaj is gone, and its students are still evacuating. The leadership is gone of course airlifted out by military helicopters as part of the cease fire deal - surrender. The students are having a tough time though, they are being forced out of Dammaj by they Houthis, and their new location - Hudaida - has not been smooth, some Hudaidis dont want these Salafis in their area. Not sure why, they are harmless enough. I find it hard to feel sympathy for the fall of Dammaj, they brought it upon themselves, but the symbolic meaning of Dammaj falling is great. The Houthis have gathered much momentum and are very organised while Sunnah are bumbling about because they forgot the way. Salafis or Ahlul Sunah wal-Jama'ah or Islahi (Ikhwani). Talk, Talk, talk and very little action. Another day of feeling disappointed by our Islamic leaders. Islam is the hot coal that no one wants to grasp. Why don't dron strikes land on Houthis? They are killing and terrorising, but they are doing it inside Yemen and Yemeni blood is very cheap. THe Houthis slogan is "Death to America, Death to Israel and Curses on the Jews, Victory to Islam". But really all they are killing Yemenis, any Yemeni, Cursing the Sunnah and companions of ALlah (Abu Bakr, Umar, Aisha and Hafsa Allah be pleased with them).