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Lashkar-e-Taiba and Allegiance With and Inclination Towards the Innovators
The last stage of Laskhar-e-Taiba, as indicated in Part 1 of this series, is that they have started making walaa and baraa (loyalty and disownment) based around the gathering of wealth - following the manhaj of al-Ikhwan al-Mufliseen. For this reason, because they receive significant amounts of wealth from the Barelwis, Deobandis and Rafidah (to fight their so-called Jihad in Kashmir), they do not call manifestly with the call of the Prophets and Messengers. Further, because this is the general way they have taken, a manifestation of their corruption in walaa and baraa is that they will rely upon and cite from the Innovators. We will give numerous examples here, taken from their publications, that indicate this corruption. Refer to the book al-Burhaan (p. 272 onwards):
- In their publication al-Ribat (volume 72, pp.4-5) Hafidh Sa'eed gives some advice to the Majlis al-Amal (a committee consisting of Barelwis and Deobandis), and the advice consisted of building a sound society, political advice, and indicating his pleasure that they (the governing body of the Sarhad) prevented intoxicants and gambling in their region, as well as musical instruments. The author of al-Burhaan comments, "Fear Allaah O Hafidh Sa'eed! Where is you advice to them with respect to spreading Tawhid and Sunnah and your warning them against the Shirk which by Allaah, you see with you own eyes in the governing body of Sarhad... and where is your advice to them to correct their false aqidah of the Deobandis, Barelwis and Ikhwanis... Rather you only advise them in that in which there is a benefit for yourself and for them in the worldly matters, you should call yourself to account before you are called to account." (see p. 273).
- In al-Ribat (volume 6, p.28) they present a list of Internet websites for their readers to refer to and the sites they reccommend include those of Ihya al-Turath, al-Munajjid and others from the Hizbiyyeen and Qutbiyyeen, Ikhwaniyyeen.
- In al-Ribat (volume 57, p. 14), an article by Abdullaah Azzaam, the fanatical bigot for Sayyid Qutb whose bigotry led him to slander Imaam al-Albani with an evil wicked slander (see this article for more details). And the Salaf were not deceived by the apparent piety and good deeds of an individual, if at the same time he was an opposer to the Sunnah and a reviler of the Imaams of the Sunnah. Al-Layth bin Sa'd (d. 175H) said: "If I saw a person of desires (i.e. innovations) walking upon the water I would not accept from him!" So Imaam as-Shaafi'ee then said: "He (al-Layth) has fallen short. If I saw him walking in the air I would not accept from him." (Reported by as-Suyooti in al-Amr bil 'Ittibaa wan-Nahee anil Ibtidaa'). And Ahl al-Sunnah are not deceived by the apparent good deeds of the people of innovation, that is for their own benefit, so long as their innovation does not reach the level of kufr. But as for their misguidance, partisanship, and bigotry then that is harmful to the rest of the Ummah, since the ignorant will take that as a way to be followed, and thus Azzaam's bigotry for that Baatinee Raafidee Khabeeth was based upon jahl and hawaa which led him to slander a lofty Imaam of the Sunnah. And Lashkar-e-Taiba guide themselves by the likes of these people.
- In al-Ribat (volume 53, p. 47) they cite from Muhammad Mithwali Sha'rawi, a blazing Sufi from Egypt who has ta'weel of the sifaat and who has been disparaged by many of the Scholars of Ahl al-Sunnah, from them Shaykh al-Najmee, Shaykh Rabee', Shaykh al-Albani, who said that he is "a khalafi, ash'ari" in his cassette, "Waqafaat ma'a al-Sha'rawi and Kishk", he also said, "A sufi, ignorant of hadeeth... a khuraafi (deviant), from the peole of misguided ways, and from those who permit istighaathah (invoking for rescue) from the awliyaa and dead..."
- In al-Ribat (volume 72, p. 39) the administration of the magazine published an article from Sayyid Qutb and which was used by Laskhar-e-Taiba to apply it to the rulers, and they said in their article, "Sayyid Qutb - rahimahullaah - wrote these words which we see, they are worthy of being written in gold ink, he wrote them thirty years ago except that they represent our reality and it is as if they were written for our time..." It is clear from this that it is heads of Takfir who are the inspiration behind the so-claimed methodologies of reform and their exaggerated doctrines of al-Haakimiyyah which lead them to ignore the greatest shirk and instead to focus on the rulers who are only a consequence of the actions of the people who show kufr (ingratitude) by worshipping others besides Allaah, and with disobedience, as occurs in the hadeeth reported by Abdullah bin Umar, "... and never do they cheat in the weights and measures except that they are taken by years of hardship, shortage of provision and the oppression of the ruler..." (Ibn Majah, al-Haakim, al-Tabarani, declared Hasan by Imaam al-Albani). And this is cheating in the weights and measures between the people, how then with Shirk with the Lord of the Worlds! Hence, Lashkar-e-Taiba, in following the heads of innovation of the 20th century in their ideologies and methodologies are poisoned with that same poison that came to those misguided straying innovators through the ideologies and methodologies of secular atheist Jews such as Marx, Lenin and others - revolutions in the name of social justice.
- In al-Ribat (volume 68, p. 27) they published an article, "Faqr al-Khalq" in which they cited from al-Zilal of Sayyid Qutb and on the same page they quoted Sayyid Sabiq (an Ikhwani) under the title, "Anshoodah Mujaahid Fi Zaman Jaahiliyyah al-Qarn al-Ishreen" (A Poem of a Mujaahid in the Era of 20th Century Jaahiliyyah) - and this latter phrase "20th Century Jaahiliyyah" was used by the Qutbs (Mohammad and Sayyid) and by it they mean that the Ummah has returned to the Jaahiliyyah prior to when Islam came. It is from these types of terms that the idea of mass Takfir of the whole Ummah spread amongst the jamaa'aat in Egypt and then elsewhere in other countries.
- In al-Ribat (volume 68, p. 37), in the article "al-Malaamih al-Fanniyyah Fil-Adab al-Nabawiy", by Hafidh al-Rahman al-A'dhamee, he quotes from a) Taha Hussain (cast doubt about the Qur'an's historical information), a modernist, b) from Mahmood Umar al-Zamakhshari, the Mu'tazili mufassir. In al-Ribat volume (66, on the last page) Hafeedh al-Rahman al-A'dhamee, he cites from "al-Ustaadh al-Kabeer" Muhammad Qutb (brother of Sayyid Qutb). And in al-Ribat (volume 84, p. 37) again by Hafeedh al-Rahman al-A'dhamee in an article titled, "Mafhoom Khaati'ee lil-Islaam", he cites from Abu al-Hasan al-Nadwi and states, "How excellent he is, the Ustaadh Abu al-Hasan al-Nadwi - may Allaah have mercy upon him - who said ..." As for al-Nadwi he is a great Sufi from the extremists Sufis upon the aqidah of the Ash'aris and his family is well known with the aqidah of (extremist) tasawwuf. His family was affected by Jamaa'at al-Tabligh, and he is a person of innovation, with numerous deviations. A book was written by Shaykh Salah al-Din Maqbool Ahmad called "Abu al-Hasan al-Nadwi and the Other Face (Demonstrated) From His Books." And he did well in that and he cited the words of the scholars (Shaykh Muhammad Taqi al-Din al-Hilali and Shaykh Hamood al-Tuwaijuree) about this misguided one who misguided others.
- In al-Ribat (volumes 6 and 7) they serialize a study called "Usool wa Qawaa'id al-Taa'ifah al-Mansoorah" (Foundations and Principles of the Aided Group) by Adnaan Ar'oor. Shaykh Ahmad al-Najmee said of Ar'oor, "an innovator, biased partisan..." and Shaykh Abdul-Muhsin said of him, "he has confusion and he has corrupt principles", and many of the Scholars refuted them such as Shaykh Rabee' and Shaykh Muhammad Amaan al-Jaameee, and Shaykh Ubayd said he is a "blazing Qutubi" and he was also refuted by Shaykh Salih al-Fawzan and his principles were refuted by Shaykh Ibn Uthaymeen and all of this is well-known and distributed.
- In al-Ribat (volume 17, p. 17) they cite from Aa'id al-Qarnee (Qutubi, Ikhwani, associate of Shi'ites and Sufis) and they actually extol him, they placed a title alled "Tanweeh al-Allaamah al-Qarnee" (Tribute to Allaamah al-Qarnee). Al-Qarnee has statements like those of the extremist Sufis in exaggerated praise of the Messenger (sallallaahu alayhi wasallam), and he incites people to kiss graves (in his poetry), and he also makes Takfir of Muslims on account of major sins, and these are just some of many things he has been refuted for. Refer to the book of Shaykh Ahmad al-Najmee (rahimahullaah), "Al-Mawrid al-Adhb al-Zilal" and the book of Shaykh Zaid al-Madkhali on "al-Irhaab" for more information.
- In al-Ribat (volume 6, p. 34) they quote from Abdus-Salaam Yaseen and Jamaa'at al-Adl wal-Ihsaan. Abdus-Salaam Yaseen is a blazing Sufi who defends the heads of kufr such as Ibn Arabi, al-Hallaaj, al-Khomeini. And he is also a takfiri upon the manhaj of the Khawaarij, he belittles the affair of shirk and does not consider that there are elements of shirk in the poem of al-Busayree. As for Jamaa'at al-Adl wal-Ihsaan, it is upon the manhaj of Takfeer and rebellion against the rulers and it's aqidah is Ash'ari, and its leader reviles Mu'aawiyah (radiallaahu anhu) - in the same manner as Sayyid Qutb.
- In al-Ribat (volume 1, p. 45) an article by Abul-Fadl regarding a conference about "Mustaqbal Kashmir" (the Future of Kashmir), he writes "The organization Lashkar-e-Taiba" organized a conference about Kashmir and its future in the "Holiday" Hotel on 21st December and which was attended by numerous jihad and political organizations, at the head of them, Hizb al-Mujaahideen, and Harakat al-Mujaahideen and Jam'iyyat al-Mujaahideen and Majlis al-Jihaad al-Muwahhad, and Tahaaluf al-Ahzaab al-Hurriyyah al-Kashmeeriyyah." What are these groups? Hizb al-Mujaahideen is upon the manhaj of al-Ikhwan al-Muslimeen, their leader is Salaah al-Deen al-Keelaanee. Harakat al-Mujaahideen are Deobandis, the head of them is Fadl al-Rahman al-Deobandi, and these are enemies of the Salafi aqidah. Jam'iyyat al-Mujaahideen are Deobandis, Ash'aris and at the head of them is Abdullah Kull.
From what has preceded it is clear that this sect is a hardcore Ikhwani sect, whose manhaj is the manhaj of the Takfiriyyah, Qutbiyyah, in whose walaa and baraa there is great corruption, whose goals are focused on political objectives, and who are far away from the methodology of the Prophets in rectifying the servant and the land.
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