Shaykh Dr. Abdalqadir As-Sufi

The political commentaries of Shaykh Dr.
Abdalqadir as-Sufi
provide a powerful analysis of events and issues affecting
Muslims the world over, together with guidance and counsel, and
are an indispensable guide to Muslim activists who wish to reach
beyond the paralysing world-view offered in modern mainstream
media.
Stemming from the context of his active world programme

Da’wa, education and social activity, his articles, monographs,
fatwas and essays offer a deconstruction of false and obstructive
dialectics, and a dynamic intellectual foundation for action.
Shaykh Dr. Abdalqadir as-Sufi entered Islam with the Imam of

the Qarawiyyin Mosque in Fez, Morocco, and studied under
Shaykh Muhammad ibn al-Habib of Meknes and Shaykh
Muhammad al-Fayturi of Beghazi.
Shaykh Dr. Abdalqadir as-Sufi has been responsible for the most far-reaching and successful
Islamic Da’wa of the 20th century. He has founded mosques in England, Spain and South Africa.
His writings encompass well over 20 books and many essays and articles, and he has initiated the
translation and publication of numerous classical works of Islam, most notably the Muwatta of
Imam Malik and Ash-Shifa of Qadi ‘Iyad.
His students, many of whom are world-renowned and respected in their own fields, have been
responsible among other things for definitive translations of the Qur’an into English and Spanish.
MIA 1|P ag e March 31, 2011

Discourse given to his Fuqara at Masjid al-Mansoor,
Constantia, Cape Town,
17 June 2006
by Shaykh Dr. Abdalqadir as-Sufi
Pharaoh said, ‘Who then is your

Lord, Musa?’
Pharaoh said, ‘Who then is your

Lord, Musa?’
He said, ‘Our Lord is He Who gives
each thing its created form and then
guides it.’
He said, ‘What about the previous
generations?’
He said, ‘Knowledge of them is with
my Lord in a Book.
My Lord does not misplace nor does
He forget.’
Pharaoh said, ‘What is the Lord of all
the worlds?’
He said, ‘The Lord of the heavens and
the earth and everything between
them if you knew for sure.’
He said, ‘Your Lord and the Lord of
your forefathers, the previous
peoples.’
He said, ‘The Lord of the East and the
West and everything between them if
you used your intellect.’
He said, ‘Have you really thought
about what you worship,
you and your fathers who came
before?
They are all my enemies - except for the Lord of all the worlds:
He Who created me and guides me;
He Who gives me food and gives me drink;
and when I am ill, it is He Who heals me;
He Who will cause my death, then give me life;
He Who I sincerely hope will forgive my mistakes
on the Day of Reckoning.

My Lord, give me right judgement and unite me with the Salihun; and make me highly
esteemed among the later peoples; and make me one of the inheritors of the Garden of
Delight; and forgive my father - he was one of the misguided; and do not disgrace me on
the Day they are raised up, the Day when neither wealth nor sons will be of any use -
except to those who come to Allah with sound and flawless hearts.’
(Ta Ha 20:49-52, Ash-Shu‘ara 26:23, 24, 26, 28, 75-89)
*****
What these Ayats are really, are the answers that Sayyiduna Musa gave when questioned about
Allah, subhanahu wa ta‘ala, by this Ruler. Now, what is important about this is to understand that
when you read Qur’an, you cannot fail to recognise that throughout it Allah, subhanahu wa
ta‘ala, tells you about the ancient peoples, He tells you how they collapsed, how they ran down,
ran out of steam – how they came to an end. And they came to an end in specific ways that He
warns us about.
But the important thing is that Allah, subhanahu wa ta‘ala, is doing two things by telling us this.
One is He is giving us the understanding of what is expected of the human creatures under His
command, subhanahu wa ta‘ala. They are given a command from Allah, and it is their failure to
obey that command which brings about their destruction.
But the other thing you have to see is that what happened in these ancient times that Allah,
subhanahu wa ta‘ala, narrates to us through the Qur’an, are things that have immediate meaning
for us now, because it is not a history book, it is a Revelation. It is a revealing of how Allah deals
with the human creatures, how He deals with people in the world of events throughout all of
time. So it goes from an ancient point in the past, but you also have to understand that this is
somehow very important to you and to the time you live in.
If you look at it another way, what you could say is that the view in the Qur’an about human
events is the exact opposite of what you get when you turn on the news on television. Everything
in the news on television is burning – ferocious – hot – moment – this one has been assassinated,
these people have been murdered, this government has toppled, the police have crushed the
uprising, and so on and so on – all of this urgent immediacy. Every day you are given some new
shock. The perspective of the Qur’an is very different. It allows you to look at things with the
sense that they themselves take the same place and the same rhythm as happened to these people
in ancient times.
Look now at what we see. Look at the beginning:
Pharaoh said, ‘Who then is your Lord, Musa?’

He said, ‘Our Lord is He Who gives each thing its created form
and then guides it.’
You see, the first question of Pharaoh is, ‘Who?’ ‘WHO is your Lord?’ And the answer is an
intimate answer, it is He Who gives each thing its created form, and then guides it. Now, if you
go back to the Arabic:
The word for ‘create’ is ‘khalqahu’, and the word for ‘guide’ is ‘hada’, like ‘huda’. Our Lord is
He Who gives each thing its Khalq, its creational form, and then He guides it. Now, Allah,
subhanahu wa ta‘ala, does not interfere with the creation, Allah RULES the creation. So the
guidance is not something that, as it were, descends, as some idolater would imagine: some god
descends and comes to the rescue, or like the ancient Greeks imagined: that the gods would
‘swoop in’ and interfere. It is not like that. These two words are very important:
The guidance is already built into the form, do you see? Allah does not interfere with the
creation. As Ibn al-Arabi said, ‘Allah rules the creation from inside the creation.’ Remember, a
form in the understanding of the Qur’an, and the Sufis’ understanding of the Qur’an which
confirms what they find in it, is that a created creature is not something which is created and then
that is it finished and made. It is not a creature until it does what that creature does. The bird is
the one that sings a beautiful song, knows how to build its nest, knows its mating season, knows
how to go from one side of the world to the other side of the world every year – all that is ‘bird’.
You have not got a bird until you have the whole process from the moment it comes into the
world until the moment it dies. Do you follow?
But this is true of the human being, and this is what we call the Destiny. What is the Ayat in
which Allah mentions having tied man’s destiny around his neck?
Shaykh Abdarraheem Abdurrauf: ‘Surat al-Isra, Ayat 13 and 14.’
Recite that ayat:

We have fastened the destiny of every man about his neck
and on the Day of Rising We will bring out a Book for him
which he will find spread open in front of him.
‘Read your Book! Today your own self
is reckoner enough against you!’
Look at the first line:
‘We have fastened the destiny of every man about his neck:’
‘Alzamnahu’ means fastened. The verb is Lazama, which also means to make absolutely
compulsory. Go back to what we were looking at:
It is He Who gives each thing its created form and then guides it, and that event is that described
in the other ayat, which says, ‘We have fastened the destiny of every man about his neck, and on
the Day of Rising We will bring out a Book for him.’ So what the Mumin has to understand is
that he is created in a form that will make him do what he is going to do. The difference between
the kafir and the Mumin is that the Mumin knows, and the kafir knows and cannot bear to look.
He covers up.
In the famous Hadith, Rasul, sallallahu alayhi wa sallam, was asked that if the camel is going to
escape, what is the point of doing anything about it? Rasul’s famous answer, sallallahu alayhi wa
sallam, was, ‘Tether your camel and have Iman in Allah.’ In other words, you act by the
maximum of your intellect, and trust that Allah is going to see that it goes with what your Niyyat
is. And if the Niyyat is smashed, then that again goes to another ayat (Al-‘Ankabut, 29:2):

Do people imagine that they will be left to say,
‘We have iman,’ and will not be tested?
The tests are like when you make the sword, you plunge it into red-hot coal and then plunge it
into water, and it is the opposites of these events that temper the steel and make it into a sword
that can cut. The destiny means you are going to meet these trials, and you are also going to meet
these openings and offerings.
Now, a man can be spoiled on getting the good time. Another man can be spoiled because he
cannot handle the bad time. The strong Mumin is not distracted by the good times. Ibn Ata’illah
says in his Hikam, ‘Days of trial are an ‘Eid for the Sufis.’ It means Allah is paying attention to
you, He is forming you, He is making you, He is cooking you! He has given you this form and
there is guidance in it. The Mumin takes the guidance, and the ignorant one does not take the
guidance. The difference between the Mumin and the kafir is: both know, but the Mumin knows
it is from Allah and he accepts that it is from Allah. ‘Alhamdulillahi ‘ala kulli Hal’ – All praise is
due to Allah in every state – not just when things are good! Whatever happens, in every state,
‘Alhamdulillah’. Then he has an inner equilibrium.
The first question of Pharaoh is ‘Who?’ And the answer is this devastating reply. The next thing
he said is:
He said, ‘What about the previous generations?’

He said, ‘Knowledge of them is with my Lord in a Book.
My Lord does not misplace nor does He forget.’
So Pharaoh asks, ‘What about the previous generations?’ Do you see what is at issue here? These
are tremendous matters. The Qur’an is a Revelation, you see, it is not like a pious christian book
of prayers, it has knowledge in it, it explains everything about how existence works. Pharaoh
asks, ‘What about the previous generations?’ In other words, if this is true about you, what about

all of them? And his answer is, ‘Knowledge of them is with my Lord in a Book. My Lord does
not misplace nor does He forget.’
Now go back to the second part of the Ayat in Surat al-Isra’:
And on the Day of Rising We will bring out a Book for him
which he will find spread open in front of him.
‘Read your Book! Today your own self
is reckoner enough against you!’
Now you see the tremendous weight of this. What is true about you is true about all the previous
peoples. In other words, everybody has gone through this process of test, from the time of
Sayyiduna Adam and the two sons of Sayyiduna Adam. One son behaved in one manner, and the
other son behaved in another manner. But they were destined to it, they were designed for it.
Every time there is a flood, or a disaster, or a famine, you see all the christians, astaghfirullah,
asking, ‘Why does God allow this to happen?’ as if He was supposed to run a tight ship and
suddenly things had gone wrong and He was to blame, and it meant He was not compassionate,
astaghfirullah! This is ignorance, these are the people who believe that the bread is flesh that the
wine is blood. It is primitive stupidity.
What it really means is: if it happened like this, then this is how it was to be. Rasul, sallallahu
alayhi wa sallam, has said, ‘Famine is next to kufr.’ Darfur – is next to kufr. If you have lost your
worship of Allah and your fear of Allah and your Iman in Allah, then you are going to end up
with this anarchy. It is not the fault of the government of Sudan, it is not the fault of the
government of Mali, or Chad. It is because people have stopped worshipping Allah, subhanahu
wa ta‘ala.
When there is knowledge, people behave differently. A doctor coming on a man bleeding
behaves differently from an ignorant person, does he not? Because he knows what to do. But life
is like that – and you have to know what to do when these things happen that are the difficulties
of life. Shaykh Ibn al-Habib, rahimahullah, said, ‘As far as I am concerned this whole world is a
hospital, and the Shuyukh and the Salihun are the doctors and the nurses.’ In other words, the
ones who know what to do.
This is what you have to take on. This is what you take on by being Sufis, that you understand
this. Part of this is that you cannot find that what is happening inside your own household has a
prior importance and intensity and ferocity and seriousness than what is going on with your
neighbours and all the rest of the world. Do you follow? You have two things. One is, if there is
trouble inside the household, if there is trouble with you at a personal level, ‘We have given each
thing its Khalq and We have given it Hada.’ So you say, ‘I must take the guidance. I must put it

right. How do I put it right? I have been told how to put it right.’ Rasul, sallallahu alayhi wa
sallam, said, ‘Anger is fire, if you become angry, water puts out fire – do wudhu, that by the
mercy of Allah the anger will leave you.’ It will calm you down. It is something so simple, but
no, people lose their tempers, people rush out, and they fight in the household. More terrible
things happen inside the household than happen in the battlefields. The guidance is there, but you
must take the guidance, you must see that your life is under this – not microscope – but beam, so
to speak, of illumination, and you must take benefit from it.
Then, in a sense, it is as if Pharaoh were cornered. So he asks the next question:
Pharaoh said, ‘What is the Lord of all the worlds?’

He said, ‘The Lord of the heavens and the earth
and everything between them if you knew for sure.’
Pharaoh has said ‘Who?’, now he says, ‘What?’ Do you see? He is trying to find a way out. That
is because the answer has cornered him. What it has actually done is it has taken his crown away.
It has taken his royalty, his majesty away. It has made him a slave, a slave of Allah, it has made
him a slave of One that he cannot order and command – One Who orders and commands him. So
to get out of it he says:
‘What is the Lord of all the worlds?’
Remember, ‘Rabb’ is almost always used in Qur’an specifically to indicate Allah in His role of
governance, in His role of being the One Who orders and commands the universe. Rububiyyat is
a term that our fuqaha use to indicate the process by which Allah governs this incredible
harmony that we find in nature, how for example all the things in the forest have their balance.
The tree is divided into three parts by the people who study these things: the creatures that live at
the top of the tree, the creatures who live in the middle of the tree and the creatures who live
down on the ground at the base of the tree. These are like three kingdoms; they interact
somewhat with one another but they also have their own domain.
It is this harmony of these things that is called Rububiyyat, that they all work together. The
hunter and the hunted, all the order in the ocean between the different types and levels of fish,
intelligence in the ocean, from the whale to these molluscs and tiny creatures which also have in
them an eye, this advanced secret of creation which is that they can see. The oyster has an eye,
and the eye is the highest thing of the human creature. All this harmony of existence is
Rububiyyat.
Pharaoh says, ‘What is the Lord of all the worlds?’

The answer is:

‘Inkuntum muqinin’ – ‘if you knew for sure’. In other words it is a Rububiyyat of all the levels
of existence, and he says, ‘if you knew for sure’ because it is a knowledge that is beyond our
understanding. A lot of things about the natural order have only been discovered in the last
hundred years. We are still finding plants in the Amazon, we are still finding washed-up
carcasses of live things from the earliest times; we thought they were creatures of the sea that
were extinct, but they are still turning up alive somewhere in some part of the ocean.
In other words, by the extent of your knowledge it is so, but if you knew for sure, the whole
thing is like this. There is not any bit of existence that is not under this command.
He said, ‘Your Lord and the Lord of your forefathers,

the previous peoples.’
Again look how important it is: he says, ‘Your Lord and the Lord of your forefathers, the
previous peoples.’ In other words every society is under the command of Allah. This transaction
has been going on since the beginning of the human species. And then he says:
He said, ‘The Lord of the East and the West

and everything between them if you used your intellect.’
Now he says, ‘The Lord of the East and the West and everything between them if you used your
intellect.’ If you do not use your intellect you will be kafir. You will say, ‘I cannot deal with this,
I will cover it up,’ which is of course what Pharaoh is about to do, because he cannot handle it.
This is a lack of intellect, it is not a superior intellect.
Again, you have to understand the importance of this. The Lord of the East and the West and
everything between them if you used your intellect. Now you find you are charged, as Mumin,
with this thing. This is what the intellect is for, to understand the nature of the human creature on
the face of the planet, in a specific place in a specific time with a destiny round his neck that has
to be fulfilled. That is not on the news on television. That is not the viewpoint of democracy. We
have no social project. We have obedience to Allah, subhanahu wa ta‘ala, and it is embedded in
acts of worship and then in the command to be concerned about other people: the widow, the
orphan and so on, as it says in Qur’an.

He said, ‘Have you really thought about what you worship,
you and your fathers who came before?’
Address this to the present-day atheists, and the christians. He said, ‘Have you really thought
about what you worship, you and your fathers who came before? Have you thought about it?
‘They are all my enemies – except for the Lord of all the worlds.’
Sayyiduna Musa says this. In other words, worship belongs to Allah, subhanahu wa ta‘ala, and
He is the Lord of all the worlds.
‘He Who created me and guides me;

on the Day of Reckoning.’
He then tells us that Allah is ‘He Who created me and guides me’ – this goes back to the
beginning. ‘He Who gives me food and gives me drink. And when I am ill, it is He Who heals
me.’ Abu Bakr as-Siddiq was asked when he was ill, ‘Who made you well?’ and he said, ‘The
same One Who made me ill.’ This is knowledge as opposed to ignorance.
The next part is, ‘He Who will cause my death, then give me life.’ So the event of death is His
command, His decision, His time, His place – in every situation: war, peace, city, desert. ‘He
Who I sincerely hope will forgive my mistakes on the Yawn ad-Deen,’ on the Day of the
Transaction, on the Day of being presented the bill, of being presented the Book of the Life.
When you can say that, then you are on the Sirat al-Mustaqim and you have strong Iman. Sirat
al-Mustaqim is not fastening your belt not to be frightened. Sirat al-Mustaqim is knowing this:
the food is from Him, drink is from Him, when I am ill He heals me, He will cause my death,
MIA 10 | P a g e March 31, 2011

and He will give me life, He will raise me up, and then I will come and I will have all this whole
record to present to Allah, subhanahu wa ta‘ala.
Then this wonderful Du‘a:
‘My Lord, give me right judgement and unite me with the Salihun;
and make me highly esteemed among the later peoples;
and make me one of the inheritors of the Garden of Delight;
and forgive my father - he was one of the misguided;
and do not disgrace me on the Day they are raised up,
the Day when neither wealth nor sons will be of any use –
except to those who come to Allah
with sound and flawless hearts.’
So what we are asking for is ‘Qalbin Saleem’, and this is the Maqam of the Ahl as-Sufiyya, to
have ‘Qalbin Saleem’. This is why we gather every Saturday, it is to strengthen this inside
ourselves and to enrich ourselves in the Dhikr, and in going beyond ourselves in becoming
intoxicated in the singing and the recitation of Qur’an.
*****
That is just taken from two Suras, put together to show you, as it were, the answer of Sayyiduna
Musa to Pharaoh, and the obvious importance of this, because it repeats itself in different forms
to instruct us and to guide us. So we must take benefit from it. In itself it is like a Wazifa which
you can recite and which is very beautiful. If someone becomes a new Muslim you could give it
to them, because really this is where we are, and that is where all the other people are. This is
where we stand, and that is where everyone else stands – somewhere else. But this is where we
stand. It is a very good thing for a new Muslim to be given: this is how we answer the people of
the world and the forces of the world when they ask their question. This is our answer.
MIA 11 | P a g e March 31, 2011

Pharaoh said, ‘Who then is your Lord, Musa?’
He said, ‘What about the previous generations?’
He said, ‘Knowledge of them is with my Lord in a Book.
My Lord does not misplace nor does He forget.’
Pharaoh said, ‘What is the Lord of all the worlds?’
He said, ‘Your Lord and the Lord of your forefathers,
the previous peoples.’
MIA 12 | P a g e March 31, 2011

He said, ‘The Lord of the East and the West
and everything between them if you used your intellect.’
He said, ‘Have you really thought about what you worship,
you and your fathers who came before?
They are all my enemies - except for the Lord of all the worlds:
He Who created me and guides me;
on the Day of Reckoning.
My Lord, give me right judgement and unite me with the Salihun;
and make me highly esteemed among the later peoples;
and make me one of the inheritors of the Garden of Delight;
and forgive my father - he was one of the misguided;
and do not disgrace me on the Day they are raised up,
the Day when neither wealth nor sons will be of any use -
except to those who come to Allah
with sound and flawless hearts.’
‘Peace!’
A word from a Merciful Lord.
(Yasin 36:57)
* * * * *
Qur’anic Commentary on Surat Ta Ha given to His Fuqara

at Masjid al-Mansoor, Constantia, Cape Town, 1 July 2006
by Shaykh Dr. Abdalqadir as-Sufi
We will look at Surat Ta Ha. In the Warsh Riwayat it is Ayat 86 and goes all the way through to
Ayat 91. Then we will jump from that to Ayats 97 and 98.
MIA 13 | P a g e March 31, 2011

Musa returned to his people in anger and great sorrow.
He said, “My people, did not your Lord
make you a handsome promise?
Did the fulfilment of the contract seem too long to you
or did you want to unleash your Lord’s anger upon yourselves,
so you broke your promise to me?”
They said, “We did not break our promise to you
of our own volition.
But we were weighed down with the heavy loads
of the people’s jewellery and we threw them in,
for that is what the Samaritan did.”
Then he produced a calf for them,
a physical form which made a lowing sound.
So they said, “This is your god –
and Musa’s god as well, but he forgot.”
Could they not see that it did not reply to them
and that it possessed no power
to either harm or benefit them?
Harun had earlier said to them,

“My people! It is just a trial for you.
Your Lord is the All-Merciful,
so follow me and obey my command!”
They said, “We will not stop devoting ourselves to it
until Musa returns to us.”
Then Ayats 97 and 98:
MIA 14 | P a g e March 31, 2011

He said, “Go! In the dunya you will have to say,
‘Untouchable!’
And you have an appointment
which you will not fail to keep.
Look at your god to which
you devoted so much time.
We will burn it up and then scatter it
as dust into the sea.
Your god is Allah alone,
there is no god but Him.
He encompasses all things in His knowledge.”
*****
Now we go back to the beginning:
Musa returned to his people in anger and great sorrow.
Ibn ‘Atiyya says in his Tafsir that the anger of Musa was that he wanted to change the people. He
was angry at what he knew had happened, and the sorrow was that he felt that the thing was out
of his hands and could only be dealt with by Allah. He was sad that he could not put it right. In
other words, he could not impose the Shari’at, so it would have to be dealt with by the Haqiqat, it
would have to be dealt with by Allah’s power. But something told him that they were not going
to change.
Sayyiduna Musa said:
“My people, did not your Lord

make you a handsome promise?”
MIA 15 | P a g e March 31, 2011

The handsome promise of Allah, subhanahu wa ta’ala, is that obedience to Allah’s Command has
a great reward – a great reward in this world and a great reward in the Next World.
He saw that their action was a split. The jewish people were split from this understanding of the Divine.
This consciousness of Divine Power is that thing which separates the Muminun from the Kafirun. The
certainty of Allah’s power is the dividing line. When people lose that they are in every sense kafir. They
are atheist. They have lost the connection. That is why we find at the beginning of Surat al-Baqara:
Alif Lam Mim

That is the Book, without any doubt.
It contains guidance for those who have taqwa:
those who have iman in the Unseen.
It is for the people who believe in the Unseen, who know that the Unseen world dominates the
Seen world and that Allah is governing the universe by unseen elements of His Ruhani heavenly
creation, and by His Command:
His command when He desires a thing

is just to say to it, ‘Be!’ and it is.
(Yasin, 36:82)
That is the Command of Allah to which everything in creation has to submit. Once this is lost by
man, then he has crossed the line, as it were, to be kafir. But, “Did not your Lord make you a
handsome promise?”
"Did the fulfilment of the contract seem too long to you

or did you want to unleash your Lord’s anger upon yourselves,
so you broke your promise to me?"
Look at the wisdom of Sayyiduna Musa, how he interprets this event that he is confronted with
on his return. He says: “Did the fulfilment of the contract seem too long to you?” In other words,
MIA 16 | P a g e March 31, 2011

in living your lives, was that too long a span for you to hold to the understanding that Allah is the
Lord of the Universe? Was it too much for you to take it through your life? Because there is a
point in your life where you have dumped the whole thing.
Then he asks a strange question: “Or did you want to unleash your Lord’s anger upon
yourselves?” It is almost like a doctor or a psychiatrist. This Prophet’s insight into the situation is
that he sees a sickness, and what is that sickness? It is very significant. “Did you want to unleash
your Lord’s anger upon yourselves?” He is asking if there is something in you that made you
want to be punished by Allah, subhanahu wa ta’ala, because you had lost what I call ‘connection’
with the truth, with the contract that Allah is the Divine Ruler?
If you think about the history of the jews in our time, that whole question is the thing they dare
not allow to be asked. They put up all the barriers of saying, “Anti-semitism!” and that you must
not attack them and so on, but the thing is – did they want this terrible disaster to come down on
them? It did come down on them in the most horrific way, yet they could have escaped it – but
they did not. That means that this disaster came on them by them, not by some outside forces.
The outside forces responded to that desire that they had to be punished:
Or did you want to unleash your Lord’s anger upon yourselves,

so you broke your promise to me?”
In other words, the evidence that that was the case was the breaking of the promise of the Bani
Israel with their Messenger. When they broke the contract with Sayyiduna Musa, at that point,
that was also the breaking of the contract with Allah, subhanahu wa ta’ala, because Allah says
clearly in the Qur’an:
“Obey Allah and obey His Messenger.”

(Nisa, 4:59)
You cannot separate the two. Their Messenger at that time was Sayyiduna Musa, and the
breaking with him is their rejection of Tawhid and the Power of Allah, subhanahu wa ta’ala.
Then there is their astonishing answer:
They said, “We did not break our promise to you

of our own volition.”
This is unveiling the whole psychology of kufr and the Bani Israel. “They said, ‘We did not
break our promise to you of our own volition.’” In other words, it was not that our will-power
decided to do this. Now we find out why:
MIA 17 | P a g e March 31, 2011

But we were weighed down with the heavy loads
of the people’s jewellery and we threw them in,
for that is what the Samaritan did.”
Then he produced a calf for them,
a physical form which made a lowing sound.
So they said, “This is your god –
and Musa’s god as well, but he forgot.”
So they made a complete jump into idolatry. What is interesting is that they are making the break
with the power of Allah, subhanahu wa ta’ala. Their disobedience of the Prophet Sayyiduna
Musa, ‘alayhi salam, is that it was not by their intellect and their will that they chose to do this,
but that they were weighed down with the enormous amount of wealth they had acquired by
what had happened previously with the Egyptians. So the great wealth that they had was the
distraction. This is what allowed them to get carried into this path saying, “This is what the
Samaritan did.” We know very little about this, and the correct Tafsirs are very specific because
they do not want to look to the Torah for evidences – we do not take evidence from it because it
has been tampered with – but it seems that the Samaritan was from one of the tribes of the Bani
Israel and they were in conflict with the other tribes. So part of this trouble which came was from
their fighting each other. It was the fighting among themselves which was the seed of their
disaster. Out of that was produced an idol which was like a calf and from other Ayats and the
Tafsirs it is assumed that it was made of gold and also that it made a lowing sound worthy of the
Hindus – it was a real toy god!
Then they made the jump to try and connect Musa to this, saying that he had not realised that this
is how it was – “but he forgot.” In every age you find people trying to soften the strength and
power of the Prophet by making out that he was easing into these sorts of things, which is what
in fact has happened in our time where the kuffar try to reinterpret the Message that has come
from the Rasul and the Revelation of Qur’an by saying that Islam means ‘peace’ and ‘tolerance’,
and all the mottos which are the mottos of the kafir system which cannot be and are not what was
taught by Sallallahu ‘alayhi wa sallam.
Then it comes to the insight that the path they have taken does not produce results. The path of
kufr does not alleviate the position of the kafirun:
MIA 18 | P a g e March 31, 2011

Could they not see that it did not reply to them
and that it possessed no power
to either harm or benefit them?
In this you see that what has happened to Bani Israel is that they have looked to a power which
actually does not rescue them. It does not have rescue in it. It does not harm them and it does not
benefit them. They have looked outwards to a rescue that is not there.
Harun had earlier said to them,

“My people! It is just a trial for you.
Your Lord is the All-Merciful,
so follow me and obey my command!”
They said, “We will not stop devoting ourselves to it
until Musa returns to us.”
In other words, their hope was that they would secund their Prophet to their plans.
Now we come to a very interesting Ayat:
He said, “Go! In life you will have to say,

‘Untouchable!’
And you have an appointment
which you will not fail to keep.
Look at your god to which
you devoted so much time.
MIA 19 | P a g e March 31, 2011

We will burn it up and then scatter it
as dust into the sea.”
Sayyiduna Musa dismisses them with a warning. He says, “In life you will have to say,
“Untouchable!” – but I do not agree with this translation, it really means, “Don’t touch me!” So
at this point, Sayyiduna Musa fixes as the destiny of the jews for the rest of time on this earth,
that they will say, “Don’t touch me!” This is extraordinary, and it is a double-edged sword. They
will say, “Don’t touch me!” which means that the rest of humanity is coming to wipe them out,
in one aspect. In another aspect it means that they will get power and they will turn against all
the world and say, “Don’t touch me!” Whichever way they get it they have lost the link with
Bani Adam. This “don’t touch me” is a very important thing because it goes right into the
christian time of the Middle Ages and was one of the mottos of a great chivalrous family: “Nolo
me tangere”, meaning, “Do not touch me or I’ll finish you!” which is what you are seeing in
Palestine right now. “Do not touch me or we’ll wipe out all of you,” because of one man.
It also means they have been split off from Bani Adam, from the rest of the human tribe. This is
extraordinary, and here it is in this moment when they chose instead to have this wealth and this
idolatry. Remember, the true nature of kufr, the break with kufr is not the denial of god so much
as the separation from all creation-events – they are saying, “They may be in His power,”
astaghfirullah, “But my destiny is not in His power.” Yet the essence of Tawhid is in the
recognition of the destiny.
What are the elements of Iman? They are belief in Allah, His Angels, His Books, His
Messengers, the Last Day – and the Destiny, good and bad. Kufr is cutting that last bit off.
Elsewhere in Qur’an you will find that when asked, the Kafirun will say that Allah created the
heavens and the earth. They will acknowledge that Allah is the Creator, but they will not allow
that His Command is over the destiny of the individual. He is the Master of the Destiny. “Maliki
Yawmid-Deen.” They cannot accept that. This is the key. Here is this moment in time when it
happened and it happened by disobedience to the Messenger of the time, Sayyiduna Musa. So
the disobedience to Sayyiduna Musa is a disobedience to Allah. They are told that what they turn
to will be scattered like dust. In the age we are living in, we can also recognise this amongst the
arab peoples because they have turned from the Command of Allah, subhanahu wa ta’ala,
because they have broken with the Rasul, sallallahu ’alayhi wa sallam.
To complete this, the Ayat after it is:
“Your god is Allah alone,

there is no god but Him.
He encompasses all things in His knowledge.”
MIA 20 | P a g e March 31, 2011

That is, again, the declaration of Tawhid that finishes the affair of the jews. You could say that
all your understanding of them has to be seen in the light of this extraordinary encounter of
Sayyiduna Musa – their Prophet, and their rejection of him is absolute. All the history that they
have stems from that and this strange compulsive return to money-lending, to dealing with
money and somehow feeling that it is wealth that will protect them from the difficulties of
existence.
The more they are persecuted, and the more they are exiled and the more they are cast out, they
still return to it and they still return to it. This is the tragedy of them.
There is still a small section of their people who make that Musan accusation against them and
do not recognise Israel and do not recognise all the path that their own people have taken. There
is a small group of them who oppose it because they are human beings, and so there are some
among them who can see the terrible disaster that has come on them. We are living in an epoch
where this matter is still unfinished business and it is very important that you understand it.
Do not think of the strength of Israel or the strength of the bankers and the rich jewish families,
think of it in terms of the power of Allah, subhanahu wa ta’ala, the situation they have been put
in all these ages and ages ago and their devastating decision – and from that rejection of their
Messenger, all their suffering and all their tragedy, as was foretold in these Ayats of Qur’an, has
come to pass and is happening today. You must look on it this way. So when people talk about
them, do not say, “Oh, but they are powerful and they have all the wealth and all the banks,” you
must tell them, “No, they are on a path where they have been rejected by Allah, subhanahu wa
ta’ala, because they disobeyed their Prophet.”
Therefore it is not for us to look at them with a feeling of our superiority, because we have to
look to the fact that many, many of the leadership of our people in this age have done exactly the
same thing. So we must remind people that it is by obeying Rasul, sallallahu ‘alayhi wa sallam,
that they are obeying Allah. That is Rasul, and not anybody else who came after. The matter goes
back to the Rasul, sallallahu ‘alayhi wa sallam, it does not go back to anybody else, just to him.
That is why our Deen, as Sufis, is based on a true Tawhid and love of Rasul, sallallahu ‘alayhi
wa sallam. That love has no room for anybody else. No other mortal. We have respect for the
Sahaba and respect for Sayyidatuna ‘Aisha, this great woman from whom half the Deen comes,
but all our love is for the Rasul, sallallahu ’alayhi wa sallam, out of all the creatures on this
planet.
We ask Allah, subhanahu wa ta’ala, to make us among the people who teach the proper Deen
and we ask Allah, subhanahu wa ta’ala, to give us a tongue like Sayyiduna Harun was given a
tongue to tell people the truth. We ask Allah, subhanahu wa ta’ala, to strengthen us in the Deen
and give us knowledge in the Deen and give us love of Qur’an.
* * * * *
Libya, Egypt, Tunisia - Into the Trap
MIA 21 | P a g e March 31, 2011

by Shaykh Dr. Abdalqadir as-Sufi - 10/03/2011
There is no such thing as breaking news. The media myth of atheist capitalism is that we live in a
perpetual continuum. In that way we are distracted from the active doctrine of compound interest
which dooms us to debtorship, one that is based on the passage of time and that time unmeasured
by the anxiety of the debtors.
Events, equally, do not happen. They are immeasurable. The tsunami is meaningless, and
without contours. There is in it the young couple drowned at their wedding, the baby saved
floating on a tree trunk, and the recorded comment of the Head of the World Bank: “There’s a
billion in this for us!”
When three dictatorships in North Africa implode almost simultaneously, and when the media
talk drunkenly of an awakening to democracy, freedom and modernity it is time to stop. Stop and
reject. The event has not happened, having no reality. However, there are the effects of events,
which resonate with reality, and let us later reflect that ‘something happened’. The meaning
always emerges later. Even then, the understanding does not emerge from the event, but from
that setting which for us enframes it.
Rumi told us that when a King dies – an event – to the family it is tragedy and loss of status,
while to the amnestied prisoner it is joy and a recovery of status.
What happened on the Muslim littoral of the Mediterranean? What may result from it?
The given, which we can confirm, is that the Muslim population of three countries all rose
against dictatorship: Tunisia after 20 years, Egypt after 30 years, and Libya after 40 years. This
means that someone born 20 years ago in Tunisia, 30 years ago in Egypt and 40 years ago in
Libya has lived without knowledge of Islam and under the State’s diktat that Islam is the enemy
of society. Arab States without Islam – lifetimes lived inside the persecution of Islam. Their
dictators all began their term with approval and acclaim by the masses. Since the State openly
viewed Islam as an enemy – each had a programme of torture and execution of Muslim activists
and scholars. This is not to suggest ‘Islam-ists’ and potential terrorists were the victims. On the
contrary the assassinated scholars were proposing the simple Deen as understood by Ibn ‘Ashir,
Ibn Abi Zayd al-Qayrawani and Ibn Juzayy.
The dictators did not fall fully indoctrinated against Islam out of a clear desert sky. They, in turn,
were an effect. A result. The result of an infective miasma. As the viral destroyer survives, and
indeed is, the zone of toxicity, so the Arab sickness saw from its swamps emerge the full fever
inducing destroyer called atheist socialism. Out of the terrain emerged the socialist leader,
Nasser. Behind his emergence lies the disaster of false doctrines in Egypt and after him came the
modern propagators of a new religion, an anti-Islam, re-formed into mondialist capitalist
tolerance, I mean Shaykh Qardawi and Shaykh Ghanouchi. These two stand waiting for the dust
to clear so that they can sign off, once and for all, the Arab peoples from the illumination,
wisdom and duties of Islam itself. The Muslim littoral of the Mediterranean lies voided of
knowledge, guidance and simple Adab. The modern Arab is without Islam and is losing the
language of the Book which could rescue him.
MIA 22 | P a g e March 31, 2011

What will he get from his so-called Revolution? It was not even a revolution in Egypt – it was a
demo. They did not march. They did not storm the Palace. They did not kill the dictator. The
dictator lodged in the Israel-protected corner of the country, leaving behind a known torturer and
killer as Vice-President and the Army’s High Command of mummified zombies, still subsidised
from the USA.
The people will, of course, be rid of the dictator, in his place will come a committee.
They will vote for representatives who will assure that they all have a bank account and a credit
card. From the bankers’ viewpoint it is some kind of miracle. Overnight they have gained a few
hundred million new debtors.
The ‘jasmine’, ‘rose’, ‘stinkweed’ revolution has raised up the whole Arab world to full slave-
debtorship in global banking. Like Greece. Like Ireland. Only more endebted.
They will get an iPhone, an iPad, and a new almost incurable psychosis, that of becoming a slave
of the new successful capitalist oligarchy.
In the meantime young Arabs should rush to their Kindle and acquire Umar Ibrahim Vadillo’s
‘The Esoteric Deviation in Islam’.
There, clearly, is the diagnosis by a doctor who knows. As for the cure and its therapies – this is
in the hands of its doctors, the active Qadiriyya and Naqshabandiyya Shuyukh.
* * * * *
“ The ‘jasmine’, ‘rose’, ‘stinkweed’ revolution has raised up the whole Arab world to full slave-
debtorship in global banking. Like Greece. Like Ireland. Only more endebted.”
Libya, Kashmir and the Hypocrites

In a month that has seen the spectacle of politicians agonising over the suffering of the Libyan
people and wailing their interminable surrealist doxology of human rights, a year in the ongoing
slaughter of the Kashmiri race and people has passed in absolute silence. Now well over ten
thousand dead and un-numbered maimed and tortured by the cow and rat worshipping pagans of
India has produced not one word of concern let alone compassion from the despicable political
servants of banking capitalism.
We have seen a servile American President grovelling before the sub-human (cat and dog eating,
bear torturing, Uighur and Tibetan killing) Chinese and an even more abject British Premier
MIA 23 | P a g e March 31, 2011

kissing the feet in India and trying to bully Pakistan, as if Britain has no responsibility in the
outrageous Partition which granted Kashmir to India in the first place. The frontiers of the sub-
continent are unreal, unworkable and unacceptable.
In Libya smuggled SAS and MI5 agents, no-fly zones proposed and the smooth harmonies of
American, British, German, French and even Italian condemnation of the cruel dictator. The
outrage of a few hundred dead – unacceptable. In unison the deus ex-machina is called forth –
the ‘International Community’.
And in Kashmir – with its daily continuing genocide and civic persecution – silence. Kashmir is
a nation. Libya is only a petrol-station.
Kashmiris have not for one day ceased to struggle and die for their freedom. Libya submitted to
the psychopathic dictatorship of a clown the whole world laughed at as he tortured and killed.
The Libyans put up with him for over forty years. The only good Libyan is an exile. Now they
want to sack the garage manager, just to re-open their techno-slave camp under new
management.
Meanwhile in Kashmir the last nobility of mankind, God-worshipping men and women, continue
to struggle for survival, while the self-styled humanists look the other way.
* * * * *
“ And in Kashmir – with its daily continuing genocide and civic persecution – silence. Kashmir
is a nation. Libya is only a petrol-station. ”
Ayyuha´l-Walad! Lesson One.

DICTATORSHIP DEFINED.
In a dictatorship there is no political freedom. Dissent is punished with removal from society –
prison, torture, dungeon and death. There is basic economic freedom since the State is the sole
proprietor of wealth.
DEMOCRACY DEFINED.
In a democracy there is no economic freedom. You are a citizen in a set of similar democratic
States. Being a citizen means you are a debtor. You are responsible for the national debt, e.g. a
Mauritanian child born in the desert enters life owing his share of the national debt, thus is born
MIA 24 | P a g e March 31, 2011

into the world owing an unpayable sum of thousands of euros. You are free to change your
political representative but, apart from his governmental taxes on you, he in turn has no power.
He must keep you from rising up – protest you are granted but not violent protest – then you
must be crushed. That is the status quo. When the banks fail, losing millions, you must bail them
out. In doing this it is perceived that you, the masses, have become (thanks to democracy)
passive and obedient.
BANKERS DEFINED.
The bankers, called by Proudhon, the Sect, are a mystical fraternity of atheists. They operate a
usury system lending at interest, using not substantive, i.e. real wealth, but rather in the first
instance paper currency, itself a ‘receipt’ for real wealth. Their power grew, and it has been
growing since the French Revolution and the English de-empowering of its monarchy when it
banished the legislative monarchs and replaced them with German obedient gentry.
World War II and its aftermath, coming as it did with the computer-based transformation of
global information, saw a vital evolutionary jump in practice and power. The financial system
had in effect abandoned currency (the paper document promising payment) and simply
functioned on the numbers of any given ‘currency’ and its transfer from global point A to global
point B. The ‘money’ was no longer even a numerical sum, but rather that electronic impulse
flashing between two computers. In other words, the bankers ruled by magic. They controlled the
political class – the latter knew their appointment was due not to the masses but the media
(which the bankers owned) and their prior obedience to the fiduciary programme.
At present the bankers have found that the political class are even more servile than they had
imagined. Once the politicians revealed their servility by bailing out the financial system’s
collapse – the bankers struck. Now, they said, look at this mess. We must clean up the market-
place. The truth is you, the political class, owe us vast fortunes in national debts. Time to pay.
Rename it – the deficit – the amount owing – and clearly you must pay. In one move, the bankers
(a system, yes, but run by the priesthood of the system) were a giant step nearer the logical and
mathematical end of their religion – one bank, no currency, and all mankind debtors.
The move to collecting the deficit followed the bankers’ financial meltdown – over twenty
trillion dollars – people were too traumatised – now they had to, had to pay their dues. No-one
was in a state to ask – where did the money go? Had it simply vanished? Does that mean it was
never there in the first place?
The so-called ‘deficit crisis’ continued the degrading and enslaving of the masses.
The myth of ‘recovery’ receded before the near-total cuts of social services which formed the
basis of civic society. To give the bankers new vitality they needed new customers. They needed
several million new clients to allow their continued move to world dominance and to keep their
elite, rich and rewarded. For example in mid deficit-crisis Britain, Barclays Bank awarded its
boss nine million pounds bonus, following a public outcry, the boss (with the deathless name of
Mr Diamond!) humbly said that in tune with other people’s problems he would only take six
million!
MIA 25 | P a g e March 31, 2011

Ya Walad!
And this, is where you come in. The bankers ask: “Now where can we get our hands on tens of
millions of new bank customers? New, young, wanting ‘democracy’, i.e. debtorship without
dictators, and with it we can import drugs, rock and roll, sexual liberation and even fashion. Of
course – along the littoral of the Mediterranean, there they lie, unemployed, tyrannised and
blessedly free of Islamic teaching which might expose the evil nature of our fiduciary plans!”
Young man, you want democracy – PRESS ENTER.
“ Now where can we get our hands on tens of millions of new bank customers? New, young,
wanting ‘democracy’ ”
Ayyuha´l-Walad! Lesson Two - The Bahrain Anomaly

In the collapse of the three approved Mediterranean regimes we can recognise not some
synchronic urge to freedom and democracy but rather the triggered response of the masses to the
signals of the banking elite. It takes only a shimmer of intellect to identify a scripted scenario
being imposed on the impoverished Arab hordes. Jane Arden, the famous feminist of late 20th
century England, called it “The Other Side of the Underneath”, not what the fractured psyche
imposed on itself but rather what outer events imposed on that broken self.
With Bahrain we are in a whole different movie. It’s a costume movie. It is about power and it is
about how masked, black robed women govern from below. It is part Freud and part Genet, by
that I mean it involves both the Freudian model of family crisis (the Oedipal fixation) and the
false dramatisation of using mourning to dominate events (the Genet theatre). I mean, therefore,
the presence of the psychological syndrome called “Shi‘a”, that anti-Islam that denies Khilafa
and meritocracy in preference for genetic inheritance and at the same time a threatened end to
events, punishing the existing world. For the core of the Shi’a religion is its denial of political
power while claiming a necessity to overthrow existing power, promising an apocalyptic revenge
at the end of time.
In other words, the denial of present leaders because of their usurpation of a genetic inheritance.
The Khalifate belonged to the father and the orchard belonged to the mother, that is ‘Ali ibn Abi
Talib is the wronged and murdered inheritor of power and his wife’s real estate has been
confiscated. Their sons have been assassinated and the mourning over one (Hussein) has become
a tenet of the new anti-religion. The family are the disinherited to the twelfth generation, all
assassinated, all perfect and all to be mourned until the twelfth who becomes suspended, a living
dead, with a promise to put everything right at the end of the world – bring social justice when it
will surely be too late.
In this new religion the enemy is Islam. Its followers revive themselves not only by ritual
mourning of its martyred dead but by cursing the eminent leadership of Islam’s first days – the
MIA 26 | P a g e March 31, 2011

wives of the Messenger, blessings and peace be upon him, and the almost total majority of the
Companions, including those mentioned in Hadith as having been promised the Garden in the
Next World.
Its major holy day is ‘Ashura when Hussein was killed in battle against the Muslims. In the
judgment of Europe’s greatest Islamic jurisprudent, Qadi Abu Bakr ibn ‘Arabi of Granada:
“Hussein was killed with the sword of his grandfather,” i.e. the Prophet, meaning he died a rebel
against Islam.
The religion took its name from a Qur’anic term indicating splitting from the people of the truth,
thus, from the beginning it meant not a sect, not an innovation, not certainly a true elevation –
but rather, an end. A break. An otherness. Over the centuries the Muslims have tried to find
accommodation with them, have conferred, conceded and even apologised. It has been met
consistently by rejection and even punishment. Hiding behind its new doctrine of Taqiya it tells
its followers that lying and dissembling to Muslims is a moral virtue. They, not we, preclude any
chance of dialogue once one party considers lying a virtue of their case.
At the heart of the Shi‘a religion lies the broken family. Yet if the father is murdered,
disinherited, and his sons dethroned from power, the mother is elevated to a mystical role of
preserver and guardian of the wronged lineage. The pretended descendants of ‘Ali are raised up
as an inner elite, Sayyids, bearing special turbans, and claiming financial aid. Fatima is the
protecting holy mother of the martyred sons. She is in an “eternal” mourning passed on to Shi‘a
women in sacred perpetuity. This is the black choddor with its slit-eye mask. This is the uniform
of the Shi‘a power elite, like the black uniform of Hitler’s S.S. The black uniform is a Shi‘a
creation and the degree to which it has spread in our time and in the Middle East is a proof of
how much Shi‘a influence has extended among Muslims since the fall of the Khalifate. It
significantly has become a political issue among the non-Zakat practising extremists who today
pose as defenders of the Deen.
In Surat an-Nur (24:30-31) we find the key text.
MIA 27 | P a g e March 31, 2011

Say to the muminun that they should lower their eyes
and guard their private parts.
That is purer for them.
Allah is aware of what they do.
Say to the mumin women that they should lower their eyes
and guard their private parts
and not display their adornments –
except for what normally shows –
and draw their head-coverings across their breasts.
The first thing we must observe in these two Ayats is that they begin in the same way, with Allah
the Exalted instructing the Messenger, may Allah bless him and give him peace, as follows:
“Say to the muminun...”
“Say to the mumin women...”
This indicates that it is a strong, Divinely ordained Sunna. It is not a law with punishment or
reward attached to it.
Important to us is the phrase from the second Ayat which specifies:
“ – except for what normally shows – ”
We find in Ibn ‘Atiyya that he relates how Asma bint Abu Bakr was with her sister Aisha, may
Allah be pleased with her, when the Messenger entered, may Allah bless him and grant him
peace. When his wife questioned about the correctness of her dress, the Prophet indicated that
she should be covered except – and he mimed the hands and the face. This permits us to say that
the Messenger, may Allah bless him and grant him peace, gave indication about modesty by
covering, in accordance with the Qur’anic stricture “ – except for what normally shows – ”. This
allows us to say that the covering of the face is not an Islamic practice, but more seriously is a
defiance of the indication of our Messenger, may Allah bless him and grant him peace.
The Muslim Community cannot be led into a frivolous and futile struggle at the hands of men
and women who do not know what the Deen of Islam is in the first place.
Allah the Exalted has declared in Surat Al ‘Imran (3:32):
MIA 28 | P a g e March 31, 2011

Say, “Obey Allah and the Messenger.”
Then if they turn away,
Allah does not love the kafirun.
So it is that when we talk of trouble in Bahrain we are not talking the dialectic of bankers’
democracy versus dictatorship. The issue here is fundamental to our position as Muslims. It is
not soluble within the modalities of the current absolutist world system of capitalism. In
capitalism money has no intrinsic worth (like gold of feathers). Currency basically is numbers.
These numbers can be given new (Euro) or old (Dollar) names, yet they are computed as
numbers. Human beings in the capitalist system are regarded identically. They are no longer
even men and women. Humans have been named “citizens” and this term has already given way
to the term “debtor”. They have no intrinsic value (belief that is higher than the computable),
they are statistics.
The beginning of this rule was established in 1947 with the partition of India. Up until that
moment a nation was measured by a zone of land allotted to a people. In 1947 the new world
order emerged when it imposed its new philosophy. A whole people were allotted a land. It was
determined by numbers.
The principle blinded the world to the purpose.
Its purpose was to assure India was not Muslim but Hindu.
So powerful was this passion that they permitted a whole people to be denied the new system. If
it was a matter of counting heads then Kashmir could claim independence. Of course India has
never submitted to a Referendum – I mean of the whole sub-continent.
In short – the issue was the granting of a state to the Muslims. The deciding principle was that
this should be measured by counting heads. This revealed the contradiction between purpose and
method. Kashmir revealed the illogicality of the politique. A division of India to give Muslims a
state would have necessitated a return to the status quo ante, that is prior to the British conquest,
the Mughal Empire. There could only be a Muslim state where there had historically been one on
the land, Delhi, Ajmer, from Lucknow to Hyderabad.
In the matter of its past Bahrain is quite grisly. In the third century Hijra a messianic Isma‘ili
group set up a proto-communist state, starting in Kufa they set up rule with their capital in al-
Hasa. The Qarmatians set up a rule of terror. They lived off raiding the Hajjis en-route to
Makkah. In 906 they massacred 22,000 Hajjis. Under Abu Tahir al-Jannabi they sacked Makkah
in 930. They filled Zam-Zam with corpses and took the Black Stone to Bahrain. Bahrain became
MIA 29 | P a g e March 31, 2011

the seat of the Qarmatian Mahdi from Isfahan who abolished the Shari‘at and the Qibla, making
any fire a qibla as in Zoroastrianism.
In 976 the Abbasids recovered Bahrain for Islam but had to face another Shi‘a revolt in 1058
from the Abd al-Qays tribe.
In the 14th century Ibn Battuta found the people of the region to be Shi‘a extremists.
By the 15th century the Jabrid dynasty brought back Islam and the school of Imam Malik.
In 1791 the al-Khalifis moved into Bahrain. In 1820 they were supported by treaty arrangements
with Britain.
As Britain, ruined by World War Two and debt to the USA, tottered out of the region they
yielded the territories piece by piece, but the greed of the Emirate states ended up leaving out
Bahrain. It became the State of Bahrain on December 16, 1971. Almost immediately it became
the headquarters of the U.S. 6th Fleet.
The Gulf Security Council was the anti-Iranian defence instrument. Bahrain made a free-trade
agreement with the U.S. in 2004.
The “underneath” of Bahrain is that one look at the map shows that if the US, impoverished as it
is, is to survive it needs that jutting piece of land called Bahrain.
The “other side of the underneath” is that there is more to being people than being integers in a
Great Game of politics. The safety of the Arab Peninsula is a matter of absolute importance for
the world’s Muslims.
Bahrain poses the question which we, the Muslims, must decide: “Is the long-term view of the
U.S. vis-à-vis its world policy that Iran must be broken (the current “discourse”), or is it that the
U.S. prefers a no-Khalif (that is no rulership) zone with its masses dulled by apocalyptic
anxieties and un-interested in the issue of Riba’? A religion itself anti-religion but using the
name of Islam, a system with conflicting theological schools and puritanical culture, too busy
keeping the women in black bags – and its holy city a necropolis of mourning, Kerbala.
It can always be controlled and broken (which it loves) and put in mourning minority phase
while its majority can be captured by sexual mores like in America, plus movies and rock.
Is the Shi‘a system the instrument to bring these masses into capitalism and finish, as they
themselves desire, self-flagellating and cursing, the pure Deen al-Haqq once and for all?
What I say is not an attack on Shi‘a men and women. As a Sufi I know that not a single one does
believe it or can defend it. It is a politique. It has its own psychology and it is not healthy. A
Shi‘a can be cured.
Look at the politically active Bahrainis – note their hysteria, their choddored women denied their
true power, and the sobbing frustrated youth. Darkness.
Allah the Exalted says in Surat Al-Isra’ (17:81):
MIA 30 | P a g e March 31, 2011

Say: ‘Truth has come and falsehood has vanished.
Falsehood is always bound to vanish.’
* * * * *
* * * * *
“ The “underneath” of Bahrain is that one look at the map shows that if the US, impoverished as
it is, is to survive it needs that jutting piece of land called Bahrain.'”
Ayyuha´l-Walad! Lesson Three - Syria

At the end of our last Lesson the question was posed: is the policy of the U.S. to create a Shi‘a
dominant Middle East for the dual purpose of abolishing Islam and assuring a no-Khalif
memorial religion open to banking capitalism? This problem still faces us.
Lebanon has already demonstrated that a concordance between the two religions (Islam and
Shi‘ism) cannot work. It is now under the control of the Shi‘a. From it, the Palestinian entity has
been destroyed, split in two, one side mafia-based and the other openly converted to Shi‘ism.
Jordan, too is split. The mass are modernist but devoid of an ‘Aqida and a Fiqh, while the
Rulership openly espouses one-worldist movements and has issued a Declaration accepting the
Shi‘a as if it could subsist within Islam. Shi‘ism is not a cancer in the body of Islam, it was a
wart which fell off, hence its name.
Bahrain we have identified as an anomaly. Since the rulers are too weak, bearing as they do a
calamitous history, they can only do one of two things, submit to the kafir capitalist doctrine of
counting people as numbers and give the country over to the Shi‘a, or ask Arabia to annex the
territory, thus rescuing the arithmetic. I do not, cannot propose the Maliki Islamic solution.
Declare the State Islamic, thus preventing non-Muslims holding office and at the same time
charge the Shi‘a Jizya assuring them protection alongside the jews and christians. Now there is
tolerance at its limit! This would have to be preceded by introducing a collected Zakat.
Iraq clearly is the tragic victim of the Arab move from Islam to numbers capitalism. In place of a
corrupted Muslim dictatorship (let us not forget Saddam died on his Shahadah) has come a
numerically based Shi‘a regime, itself profoundly corrupt. In the case of Iraq we must refer to
our opening dilemma. Did the Americans MEAN this to happen, or are they more ignorant that
we give them credit?
MIA 31 | P a g e March 31, 2011

Now – Syria. Syria lies at the heart of Islamic history. In Damascus is the great Ummayyad
Mosque. It is the burial-place of the Shaykh al-Akbar ibn al-‘Arabi. It was a jewel of the
Osmanli Dawlet. During the Arab people’s descent into madness it fell under the curse of
socialist atheism and was conquered by the Baathist regime alongside Iraq. The result of this
disaster was the enthroning of the mountain tribe of Alawites led by Hafez al-Assad. Under their
tyranny one attempt at liberation was mounted but failed tragically. Assad ordered the massacre
of over 20,000 men, women and children. The Shi‘a regime was then ensconced in a daily reign
of terror. 10,000 people have vanished without trace. It is the third partner in the kafir triangle of
terror and genocide: Kashmir, the Uighurs of East Turkestan, and Syria. The first are victims of
mushriks, the second are victims of atheists, and the third, Syria, are victims of the Shi‘a.
Syria has no equal for savage repression and murder. Egypt, Mubarak’s Egypt was liberal in
relation to Assad’s national prison.
Here there is absolutely no question about a people wanting democracy. No question about them
wanting a living wage. No question about them opposing corruption. The people of Syria want to
live, simply live, and live as a Muslim society.
Behind the puppet Assad lies the Shi‘a oligarchy that controls the country and plots its anarchy
in next-door Lebanon. Behind the Shi‘a tyranny of the Syrian masses stands the Shi‘a heartland
from Kerbala to Tehran. Bus-loads of pilgrims head out from there daily to the richly restored
Shi‘a shrines of Syria. The Muslims are crushed under the traitor Mufti, Kuftaro, whose name is
infamy to Muslim scholars (see Vadillo’s ‘Esoteric Deviation in Islam’ to understand Syria’s
tragic past and the criminality of Kuftaro. The book is now available on Kindle and is obligatory
reading.)
The future of world Islam is dependent on the liberation of Kashmir, the liberation of the
Uighurs, and the liberation of the great Muslim nation of Syria. As of today only King
Muhammad VI of Morocco has had the courage to expel the Shi‘a – and now they are working
hard to destroy him using the current doctrines of ‘democracy’. Very soon now King Abdullah in
Riyadh is going to have to wake up and seek better counsel. While a helpless servant of his
American masters since Roosevelt took command of his regime at the end of World War Two,
nevertheless, we do not want him removed, for we know that much worse than his regime is
waiting in the wings with the kiss of death – democracy, tolerance, and the universal opening up
of Makkah and Madinah to one-world-religion tourism.
We must act now – not by violence but by sheer superiority of intellect and character on the front
line – I mean Kashmir, East Turkestan and Syria.
Allah – we call on You to rescue the Muslims of Syria.
Amin. Amin. Amin.
Syrian Muslims – recite the Nasiri Du’a which expelled the French from Morocco.
MIA 32 | P a g e March 31, 2011

The Political Class in Crisis
Across the world the formulaic system designed to free banking programmes from state control
is in crisis. Everywhere the political class are despised and distrusted. Everywhere the myth of
government as representational is exposed. The majority of citizens in the so-called democracies
are against the Afghan war yet each country in the pretended ‘coalition’ finds its government
backing what it insists is a necessary war. Both Iraq II and Afghanistan III have exposed the
political class to disgrace. The democratic system’s adherence to the rule that the politicians
decree the war and the soldiers do the dying is itself the profound cause of democracy’s collapse.
Cowards should not direct wars. Anyone wishing to experience nausea in its most acute form
need only listen to a politician expressing his grief and or gratitude at the deaths of soldiers.
Just as it seemed that the British parliament could not plunge deeper into shame along came the
fragmented government of Cameron/Clegg. Optimistically wanting to argue against anarchy one
supported the Conservatives over and against the post-Blair ruin of Labour. Anything else, it
seemed, had to offer a respite from social disintegration. Looking back, at least Labour’s foreign
secretary, David Milliband, had the courage to see Bombay as a bi-product of India’s refusal to
recognise Kashmir’s right to its own democracy. When the lone gunman left alive at the end of
the Bombay carnage was told to “Surrender or die”, he memorably replied, “We die every day!”
He meant of course, Kashmir.
Today, we have the truly tragic spectacle of a British Prime Minster turning his back on:
1. The important segment of the British electorate that has come from Pakistan.
2. The persecuted people of Kashmir, denied the ‘sacred’ practices of democracy and self-
determination.
3. The terrible responsibility of Britain in the disastrous Partition of 1947 and the deceptions
of that division.
Let us observe the flight path of the British Prime Minister in what may prove to have been a
more fatal one than that of Chamberlain from London to Munich. Cameron flew from
Washington to Delhi and returned waving a piece of paper, declaring, “Contracts in our time!”
Treachery was piled on ignorance. Treachery to the large Muslim population of Britain.
Ignorance of the true state of India whose millions live in abject poverty while a tiny oligarchic
minority hold the country’s wealth, and its army practises genocide on hill tribes by the simple
pretext of calling them maoist in order to strip the hills of mineral wealth.
The Cameron’s journey first stop was Washington, where, to the horror of patriot Britons, he
announced that Britain was a junior partner of the U.S.A. Cameron has declared Britain is Lolita
to the U.S. Humbert Humbert. He left America under marching orders from his paedophilic
master.
In Turkey he suddenly said he supported Turkey’s entry into Europe - a meaningless concept
MIA 33 | P a g e March 31, 2011

while the pound itself is not in Europe. Britain and Europe are in irrevocable decline. Turkey is
the second country after China in terms of wealth expansion. No mention of Turkey’s historical
claim to Cyprus or of Greece’s bankruptcy. Did he not know that Turks look on Pakistan and
Afghans as brothers? After grovelling about in Ankara he headed for Delhi. In Turkey, a most
sophisticated business community, it would be folly to invest West when all wealth and future
lies East.
The pronouncement of Cameron in Delhi was truly a major blunder. The High Commissioner for
Pakistan in London called it unfortunate and blamed his inexperience, although that meant
ignorance. If his coat was American, he might at least have removed the price tag.
In the midst of his debacle the leakage of documents on Afghanistan seemed clearly a desperate
ploy to get the American masses turned loose as they were in the final stages of the Vietnam war.
The attacks inside the documents are dis-information, slandering and denouncing important
Pakistani figures whom they fear.
It is time to insist on British withdrawal from Afghanistan. This should be accompanied by a

rising call from the anti-war movement and the families of dead soldiers insisting that Ministers
join the army and go to the front line. There is nothing, absolutely nothing to be gained for
Britain in this war, led by the country with the deepest hatred for Britain in its history, the U.S.A.
A final medical note on the political leaders. Have you observed how sick they look? Cameron
puffed up — is it drink or tranquillisers? Clinton’s face is a mask — is she on cortisone?
Sarkozy’s twitching — is his sub-epileptic condition worsening? Be of good cheer. It won’t be
long now. When Allah wills it — and our trust is in Him.
Aamin.
* * * * *
“ In the midst of his debacle the leakage of documents on Afghanistan seemed clearly a
desperate ploy to get the American masses turned loose as they were in the final stages of the
Vietnam war. ”
A World of Ungoverned Spaces: Yemen and Somalia

by Parvez Asad Sheikh (a Pakistani leader and intellectual)
The ungoverned spaces of the world are increasingly becoming focal points around which the
terrorist-dialectic pulls the uneasy attention of the international community. From the political
vortex of Pakistan’s tribal-belt to the anachronism of piracy in the Gulf of Aden, these
geopolitical shatter zones seem to have developed alongside the post-modern, post- Cold War,
geopolitical framework as one of its core concepts. The fact that these spaces exist, and are
coming to the fore in a global context, shows that this is not merely a scenario involving the bad
MIA 34 | P a g e March 31, 2011

seeds of a ghostly terrorist entity sweeping the globe in search of fertile grounds in the grey areas
of the political map but rather a phenomenon of our times that can serve as a symptom to help
understand the greater instability that surrounds us. If these regions share similar political
symptoms then they must suffer from a similar ailment.
Yemen is a case in point. The failed attempt by a young Nigerian to detonate his explosive
undergarment on an American airplane brought renewed interest in the poorest country on the
Arabian Peninsula, where it is said that he received some manner of instruction. Yemen has been
described as an ‘almost failed’ state by more sensitive analysts and ‘seriously challenged’ by
those who use the rationale that, since the country has been failing for the past thirty years, it has
not hit rock bottom as of yet. However, Yemen, in terms of the stability and the reach of its
central governance structures and systems, does possess vast areas that can be classified as
ungoverned spaces.
Across the Gulf of Aden, running along the tip of the Horn of Africa, lies another country that
has been attracting international attention due primarily to its ungoverned nature. Somalia has hit
rock bottom according to popular consensus. Attempts at establishing some form of unified
central government after the toppling of the Barre regime in 1991 have failed consistently and
there are two separate, if unrecognised, states within the state itself.
Both Yemen and Somalia share the spotlight as focus on the Horn of Africa region increases.
Both countries are seen as potential ‘breeding grounds’ for terrorists in large part due to their
under-governed nature. Beyond the involvement of both nations’ citizens in piracy and their
alleged potential as terrorist havens, these two countries share particular characteristics that have
placed them in common infamy.
Nationalism:
The first of these common attributes is the presence of nationalist movements. As mentioned
earlier, both countries possess areas within their borders devoid of direct governmental influence.
The power vacuums left behind are filled by alternative forms of governance that usually bring
with them a fractious energy that destabilises the nation state. In the case of Yemen these
destabilising forces come in the form of the secessionist Southern Movement and the armed
militant nationalist movement of the Shia Zaidi Houthies in the north of the country. President
Ali Abdallah Saleh’s regime is held together through a combination of strong-arm politics and a
system of informal patronage to clan leaders ― what he has been known to describe in
interviews as “dancing on the heads of snakes”― a form of political opportunism, if you will.
The government’s ability financially to support its system of patronage is under pressure as
Yemen’s oil reserves continue to run dry. After thirty years of opportunism that has allowed him
to survive, Saleh is also reaching the end of his natural term as head of state, and court intrigue is
already taking place between his eldest son, who has been groomed to inherit the position, and
other members of a predominantly family based presidency. While the Houthie Hezbollah-styled
‘Believer Youths’ demand the constant attention of the government, the secessionist Southern
Movement has gained increasing momentum in its calls for the re-establishment of a separate
southern state.
To add an almost primordial dimension to Yemen’s woes is the fact that the country is running
MIA 35 | P a g e March 31, 2011

out of water. Where it was once sufficient to dig ten meters to find water, with the drastic fall in
the water table, that figure has now multiplied to five hundred and up to an entire kilometre in
some areas. A side effect of the boom in industrial-scale agriculture during the 1970’s, studies
have found that eighty percent of armed conflict is primarily caused by competition between
groups over access to the most basic of treasures. What was once a symbol of human triumph
over nature will be responsible for ensuring that Sana’a will be the first capital in modern history
to run dry. With some villages already being abandoned and one of the most heavily armed
civilian populations in the world, the effect of future large-scale migration on the conflicts in the
north and south of Yemen remains uncertain.
In Somalia, attempts by the political elite in the country to establish a ‘building blocks’ federalist
political set-up based on clan demarcations has seen some success in the north of the country
with the founding of the separate, if unrecognised, republics of the Puntland and Somaliland.
However, the use of parliamentary structures within these mini-republics has lead to a crisis of
legitimacy as a result of such a system’s incompatibility with the traditional forms of
governance. When a parliament is used in the setting of predominantly clan-based politics, it
becomes the seat of dominance of one clan or sub-clan over the other and eventually leads to
destabilisation brought on by a receding line of legitimacy. The clan militia in the south of the
country have been pitted against the Alliance for the Restoration of Peace and Counter-terrorism,
who enjoy American support, leaving the region in shambles. Somalia has no official central
government and Somaliland continues to nudge its way towards secession.
Borders:
The presence of nationalist movements in Yemen and Somalia are due to a large extent to the
ethnic incongruity of the borders that form these nation states. It therefore follows that they both
have disputed border areas with neighbouring states. Yemen’s Houthie nationalists in the north
of the country have incurred the military retaliation of the Saudi Arabian government following
attacks on the border posts that separate the two countries. Oil rich southern Saudi Arabia and
northwestern Yemen are home to Shia tribes separated by an international border.
During the rule of General Barre in Somalia, his socialist regime centred itself on fostering a
national Somali identity and the establishment of a Greater Somalia. This inevitably lead to
claims of Somali territory being held by neighbouring Ethiopia in the Ogaden region followed by
frequent cross-border skirmishes leading up to a full scale war in 1978. The region continues to
be a source of unrest and a major reason behind Ethiopia’s constant involvement in Somali
affairs. The Ogaden National Liberation Front is currently fighting for the regions independence
from Ethiopia.
These two common characteristics that are shared between Yemen and Somalia can be identified
as the most important traits of states that have areas within their territories that are removed or
devoid of the influence of a central government in the sense of a modern Republic. That is,
nationalism and border disputes that reduce the ability for a central government to function
properly, if at all. This is the result of the ethnic heterogeneity of the populations and clan
dynamics that remain socio-politically relevant distinctions. Barre’s drive to eliminate clan
identities in favour of a national Somali identity were unsuccessful to the extent that, on his
being overthrown, the country has increasingly negotiated itself as best it could along clan and
MIA 36 | P a g e March 31, 2011

sub-clan lines. Border disputes further inflame those nationalist movements that are separated by
an artificial border and this leads to the dissolving of borders due to human traffic. This erosion
of borders has another effect that is even more significant and that is the inclusion of foreign
interests as these militant movements spread.
Foreign Intervention:
The Houthi movement is modelled on that of Hezbollah in Lebanon. There have been reports of
Iranian support for the movement; especially after an arms shipment from Iran was seized last
year on its way to Yemen. This has spurred Saudi Arabia to support Sana’a in its fight against
the rebels as well as retaliating directly over the border after a Houthie incursion late last year.
Israel, a most unlikely of suspects, has reportedly supported Islamic militants fighting against the
Houthies as a means to curb the spread of Iranian sponsored Shia militant groups. M K
Bhadrakumar of the Asia Times goes further to suggest that Israel, ‘whose effectiveness as a
regional power has always been seriously handicapped by its lack of access to the Persian Gulf
region’, is attempting to gain a ‘toehold’ in Yemen that could also serve as a front in the case of
an attack on Iran.
The regionalization that results from cross border conflicts accelerates the dissolution of borders
and the dismantling of the nation state as a coherent entity, as is also the case in the Af-Pak
region. Somalia’s disputed border with Ethiopia has lead to the enthusiastic support of the latter
towards the establishment of the country’s mini-state of Puntland and directly the dismantling
the Islamic Courts Union in 2006. America’s support for one clan-based militia against another
can only lead to further destabilisation.
Further a-step lies the increasing competition between America and China over the Indian
Ocean. China has increased its presence in Africa considerably during the last decade. Sudan is
deeply connected to Beijing and diplomatic inroads are being made in Kenya as well. With the
recent announcement of China’s plans to establish a naval base in the Horn of Africa region and
the ongoing establishment of its string of naval bases along its trade routes, America needs to
ensure that any options open to the Chinese are covered. Yemen and Somalia represent two
possible candidates for such bases that would tip the balance of maritime presence towards the
Chinese. China has had success in supporting the strongest players in a host of unstable African
countries such as Sudan, another state fraught with the effects of clan dynamics.
After Post-Modern Geopolitics:

There is a Somali saying that roughly interprets as, “Am I going crazy or am I hearing singing in
Aden?” The two countries of Somalia and Yemen are an important and interlinked front in the
age of the terror dialectic both historically and culturally. The thousands of Somali refugees
living in Yemen, trade links and human interaction indicate that these troubled states should be
seen as a unified region possessing ungoverned spaces. The core reasons behind their volatile
nature are not to be found in their being potential ‘safe havens’ or Islam but rather the
incompatibility the structure of a nation state has with the ethnic make-up of their populations.
The solutions to the problems of governance in these regions will not be found in terms of
‘capacity building’ by a central government but, as the borders that ensnare the populace
dissolve by force, a mode of governance compatible with the ground realities must take root.
MIA 37 | P a g e March 31, 2011

During his campaigning days, the-then Senator Obama declared that it was the “impoverished,
weak and ungoverned” states that have become “the most fertile breeding grounds for
transnational threats”, echoing Bush administration’s view that America was “now threatened
less by conquering states” than by “failing ones.” Beyond the technocratic jargon lies the
fundamental flaw in the terrorist-dialectic. These “failing” and “ungoverned” states only suffer
from an escalation in violence and instability when foreign powers attempt to intervene. And,
due to the dissolution of their borders, this instability only spreads.
Robert Kaplan writes in his article, ‘The Revenge of Geography’, about the manner in which we
are returning to a realism in which ‘the focus now is less on universal ideals than particular
distinctions, from ethnicity to culture to religion’. Part of this realism entails recognising that
these ungoverned areas are those where the parliamentary system of governance within an
artificial nation state simply cannot take hold. In the meantime, the renewed interest in Somalia
and Yemen will necessitate a re-thinking of strategies by America and her allies. With its
military bogged down in the Af-Pak region, NATO and the West cannot afford to follow the
same neo-conservative militarism of the Bush administration. They should therefore turn their
focus away from the cranial ideal and towards ‘the mountains and the men who grow out of
them’.
* * * * *
MIA 38 | P a g e March 31, 2011

Shaykh Dr. Abdalqadir As-Sufi

Uploaded by

Document Information

Original Description:

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Shaykh Dr. Abdalqadir As-Sufi

Uploaded by

Copyright:

Available Formats

The political commentaries of Shaykh Dr.

Stemming from the context of his active world programme

Shaykh Dr. Abdalqadir as-Sufi entered Islam with the Imam of

MIA 1|P ag e March 31, 2011

Pharaoh said, ‘Who then is your

Pharaoh said, ‘Who then is your

MIA 2|P ag e March 31, 2011

(Ta Ha 20:49-52, Ash-Shu‘ara 26:23, 24, 26, 28, 75-89)

Look now at what we see. Look at the beginning:

Pharaoh said, ‘Who then is your Lord, Musa?’

MIA 3|P ag e March 31, 2011

Shaykh Abdarraheem Abdurrauf: ‘Surat al-Isra, Ayat 13 and 14.’

Recite that ayat:

MIA 4|P ag e March 31, 2011

Look at the first line:

MIA 5|P ag e March 31, 2011

He said, ‘What about the previous generations?’

MIA 6|P ag e March 31, 2011

Now go back to the second part of the Ayat in Surat al-Isra’:

MIA 7|P ag e March 31, 2011

Then, in a sense, it is as if Pharaoh were cornered. So he asks the next question:

Pharaoh said, ‘What is the Lord of all the worlds?’

‘What is the Lord of all the worlds?’

Pharaoh says, ‘What is the Lord of all the worlds?’

MIA 8|P ag e March 31, 2011

He said, ‘The Lord of the heavens and the earth

He said, ‘Your Lord and the Lord of your forefathers,

He said, ‘The Lord of the East and the West

MIA 9|P ag e March 31, 2011

‘He Who created me and guides me;

MIA 10 | P a g e March 31, 2011

Then this wonderful Du‘a:

MIA 11 | P a g e March 31, 2011

MIA 12 | P a g e March 31, 2011

Qur’anic Commentary on Surat Ta Ha given to His Fuqara

MIA 13 | P a g e March 31, 2011

Harun had earlier said to them,

Then Ayats 97 and 98:

MIA 14 | P a g e March 31, 2011

Now we go back to the beginning:

Musa returned to his people in anger and great sorrow.

Sayyiduna Musa said:

“My people, did not your Lord

MIA 15 | P a g e March 31, 2011

Alif Lam Mim

His command when He desires a thing

"Did the fulfilment of the contract seem too long to you

MIA 16 | P a g e March 31, 2011

Or did you want to unleash your Lord’s anger upon yourselves,

“Obey Allah and obey His Messenger.”

They said, “We did not break our promise to you

MIA 17 | P a g e March 31, 2011

MIA 18 | P a g e March 31, 2011

Harun had earlier said to them,

Now we come to a very interesting Ayat:

He said, “Go! In life you will have to say,

MIA 19 | P a g e March 31, 2011

To complete this, the Ayat after it is:

“Your god is Allah alone,

MIA 20 | P a g e March 31, 2011

Libya, Egypt, Tunisia - Into the Trap

MIA 21 | P a g e March 31, 2011