Monday, April 11, 2016

Salah Abdeallah, "hiding in plain sight": Citidal a la Ummah

On 18 March, 2016, Brussels and French police found and arrested missing since last November “ringleader” of the 2015 November terror hits in Paris, Salah Abdeallah;  found him, as they put it, “hiding in plain sight."

Speaking to the same, 23 March 2016, Mailonline featured an article written by one Jake Wallis Simons, “City of Jihad: Chilling map reveals how Isis fanatics established network of terror where they could plot under noses of police,” in which the writer delineates how, in short, a small band of Islamic brothers, childhood friends, brought Europe “to its knees.” 1

Did so via terror. Did so obeying Allah, thus did so obeying “Allah’s Messenger,” thus did so following sunnah of that messenger.

What’s more, they did so aided by the medium of the nursery and garden, if you will, in which they were planted, sprouted, rooted, and matured in--their Islamic community: Citadel a la Ummah; therein, they planned and prepared their actions of terror.

In other words, just as seeds, if they are to know fruition of the “fruit” within them, demand, from germination through fruition, proper care, agreeable climate, arable soil, water, and protection from potential destructive elements, so it is with the Muslim fit and willing to answer the Islamic obligation for violent armed jihad.

In the words of Hilary Clinton, “It takes a village.”

And that “village,” that needed environment, the Islamic community provides.

How such a thing can happen stuns many.  How can a “peace-loving,”  supposed, God-fearing, Muslim community provide the necessary environment that ensures, in the “soil” of hearts and minds within their community, the life, and death, in the seeds of their faith-system survive, as noted above, from germination to fruition?

One will only know such wonder if one is unfamiliar with the guidance in the “Book” the Muslim regards as sacred. The book that defines the Citadel a la Ummah. The “Book” that bears out fear of “Allah” in place of fear of God.

In that “Book” we read as follows: “You who believe! Obey Allah and obey the Messenger and those in command among you. If you have a dispute about something, refer it back to (the Book of) Allah and the Messenger [himself, while he was alive, and then to his Sunna].” 
( 4:59) 2

Therein we read: “Say [to them, O Muhammad], “If you love Allah, then follow me and Allah will love you….” (3:31) So too, “Whoever obeys the Messenger has obeyed Allah.” (4: 80.) 3

What’s more, the following from the revered tafsir (Qur’anic commentary) work of the venerated ibn Kathir:

            This is the Ayah of the Sword

(So when the Scared Months have passed, then fight the Mushrikin wherever you find them, and capture them and besiege them, and lie in wait for them in each and every ambush. But if they repent and perform the Salah, and give the Zakah, then leave their way free. Verily, Allah is Oft-Forgiving, Most Merciful. [9:5] (V. 4. P 375.)


 (then fight the Mushrikin wherever you find them), means, on the earth in general, except for the Sacred Area, for Allah said,


 (and besiege them, and lie in wait for them in each and every ambush), do not wait until you find them. Rather, seek and besiege them in their areas and forts, gather intelligence about them in the various roads and fairways so that what is made wide looks ever smaller to them. This way, they will have no choice, but to die or embrace Islam, (P.376.)


Abu Bakr As-Siddiq used this and other honorable Ayat as proof for fighting those who refrained from paying the Zakah. These Ayat allowed fighting people unless, and until, they embrace Islam and implement its rulings and obligations …. (P. 377.)

(I have been commanded to fight the people until they testify that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establish the prayer and pay the Zakah.)

This honorable Ayah (9:5) was called the Ayah of the Sword, about which Ad-Dahhak bin Muzahim said, “It abrogated every agreement of peace between the Prophet and any idolator, every treaty, and every term.” Al-‘Awfi said that Ibn ‘Abbas commented: “No idolator [sic] had any more treaty or promise of safety ever since Surah Bara‘ah was revealed. (ibid.) 4

Add to the above the following:

“The worst of all animals in the sight of Allah are those who disbelieve … (this was revealed about the Banu Qurayza).” Anfal (8: 55, Tafsir Al-Jalalayn.)

Vs.: 57: “ So if you come upon such people in war, make a harsh example of them (to mark them out by punishment in order) to deter (and admonish) those coming after them so that perhaps they will pay heed. (ibid.)  5

More on the just cited verse from the above-cited Ibn Kathir tafsir:

Allah states here that the worst moving creatures on the face of the earth are those who disbelieve, who do not embrace the faith …. This Ayah commands punishing them harshly and inflicting casualties on them. This way, other enemies, Arabs and non-Arabs, will be afraid and take a lesson from their end. (P. 341) 6

There’s more prescribed for these "Allah-identified" as "worst moving creatures on the face of the earth" :

So when you meet in Allah’s cause those who disbelieve, smite (their) necks till when you have killed and wounded many of them, then bind a bond firmly (on them, take them as captives). Thereafter (is the time) either for generosity (free them without ransoms), or ransom  (according to what benefits Islam), until war lays down its burden. ( P.267.)

“Perform Jihad against the people in Allah’s cause, whether they are near or far, and do not fear the blame of the blamers, as long as you are in Allah’s cause. Establish Allah’s rules while in your area and while traveling. Perform Jihad in Allah’s cause, for Jihad is a tremendous door leading to Paradise. Through it, Allah saves one from (sadness) and grief.” (P.320.)

And more, for both believers and disbelievers:

“And so there are days (good and not so good), that We give to men by turns, that Allah may test those who believe, and that He may take martyrs from among you. And Allah likes not the wrongdoers. ‘And that Allah may test (or purify) the believers (from sins) and destroy the disbelievers .” [3:140-141] 8

Tafsir al-Jalalayn provides  clarity on the just referred to verse this way: “We send days to people in rotation …. So that Allah can purge [and purify] those who believe … and wipe out [and destroy] the unbelievers. (3: 140-141, Tafsir al-Jalalayn.)

We add to the above Islamic instruction and tenets, these also:

Abu Hurairah, may Allah be pleased with him, narrated: “ The Messenger of Allah was asked: ‘Which deed is the most virtuous? And which did is the best?’ He said: ‘Faith in Allah and His Messenger.’ It was said: ‘Then what of Messenger of Allah? He said: ‘Jihad is the hump (the most prominent of deeds.'


Abu Sa ‘eed Al-Khurdi narrated that the Messenger of Allah was asked: “Which of the people are most virtuous?” He said: “A man who take [sic] part in Jihad in Allah’s cause.”9

Footnotes thereat provide the following:

The Hadith tells us that one of the paths leading strait to Paradise is to take part in Jihad and confront the enemy fearlessly, under the shadow of swords and other weapons. (Ibid.)


Al-Miqdam bin Ma'diykarib narrated that the Messenger of Allah , said: "There are six things with Allah for the martyr: He is forgiven with the first flow of blood (he suffers), he is shown his place in Paradise, he is protected from punishment in the grave, secured from the greatest terror, the crown of dignity is placed upon his head — and its gems are better than the world and what is in it - he is married to seventy-two wives among Al-Hüril- 'Ayn of Paradise, and he may intercede for seventy of his close relatives." (Hasan)

[Abu 'Eisa said:] This Hadith is
Hasan Sahih.


The purpose behind recounting the special favors bestowed upon the martyr is to awaken in our hearts the desire to sacrifice our lives and all that belongs to us in the path of Allah. 10

Taking into account, not all in the Ummah may have the penchant for partaking in armed jihad, for those, the following hadith, and others, from the same source:  “Zaid bin Khalid Al-Juhani  narrated that the Messenger of Allah said, “Whoever prepares a fighter in Allah’s cause, he has participated in a military expedition, and whoever watches after the family of a fighter, he has participated in a military expedition. (P. 386.) 11

Expounding on the above, footnotes thereat read as follows:

Helping a Mujahid with money and material is an act of such great virtue that it is considered as good as one’s physical participation in Jihad. Similarly, taking care of the family of the Mujahid in his absence and helping them with their daily needs and necessities is also considered as good as one’s physical participation in Jihad. 12

And all the more so "an act of great virtue" taking care of a Mujahid in his presence, "helping them in their daily needs and necessities," "considered as good as one's physical participation in Jihad."

Then  to the above basic doctrines of Islam, rules and guidelines of Citadel a la Ummah, we add the follow teaching and tenets of Islam and its “prophet”:

It was narrated from Abu Hurairah that the Messenger of Allah said: “Beware of suspicion, for suspicion is the falsest of speech. Do not eavesdrop on one another, and do not spy on one another.” (Sahih.)

It was narrated from Abu Hurairah from the Messenger of Allah: “The believer is the mirror of his fellow-believer, and the believer is the brother of his fellow-believer. He protects him against ruin and looks after him,” (Hasan) 13

Returning now to Sunan Abu Dawud, we add  to the above makings of the Ummah, the following:

It was narrated from “Uqbah bin ‘Amir that the Prophet said: “Whoever sees a fault and conceals it, is like one who brought back to life an infant girl who had been buried alive.” (Hasan) (P. 307, # 4891.)


It was narrated from Salim, from his father, that the Prophet said: “ The Muslim is the brother of his fellow Muslim. He does not wrong him or let him suffer. Whoever takes care of his brother’s need, Allah will take care of his need; whoever relieves a Muslim of some distress in this world, Allah will relieve him of some distress on the Day of Resurrection; and whoever conceals a Muslim (faults), Allah will conceal him (his faults) on the Day of Resurrection.” (Sahih) ( P. 308, # 4893.)


“….The Prophet said: “It is not permissible for a Muslim to alarm a fellow Muslim.’” (P 359, #5004.)


It was narrated from Anas bin Malik that a man looked into one of the apartments of the Prophet and the Messenger of Allah stoop up, carrying an arrowhead, or arrowheads. It is as if I can see the Messenger of Allah, looking for him to stab him. (Sahih) ( P. 442, # 5171.)

It was narrated from Suhail, from his father, who said: “Abu Hurairah narrated to us that he heard the Messenger of Allah say: “ Whoever looks into some people’s house, without their permission, and they pluck out his eye, no recompense is due.’” (Sahih) (Ibid, # 5172.)


It was narrated that Qais bin ‘Ubad said: “Al-Ashtar and I went to Ali, and he said: ‘Did  the Messenger of Allah give you any instructions that he did not give to all the people?’ He said: “No, except what is in this document of mine’” ….: ‘ The believers’ lives are equal (in value) and they are untied against others….’”  ( P.  121.# 4530.) 14

Speaking to the same precept, this from al-Bukhari:

“Narrated ‘Abdullah bin ‘Umar: ‘Allah’s Messenger said, “ A Muslim is a brother of another Muslim. So he should neither oppress him nor hand him over to an oppressor. And whoever fulfilled the needs of his brother, Allah will fulfill his needs.” 
( Vol. 9, P. 66, #6951.) 15

Add to the above, authoritative Islamic works provide, The Messenger of Allah said, “The blood of the Muslims is the same. The least of them can offer their protection. They are a single hand against other people.” 16

They assert, he said, “People are like the teeth of a comb.” 17

So too, Allah’s Messenger said, “Those I love most among you and those who will sit nearest to me on the Day of Rising are the best of you in character—those who give shelter, those who protect and bring together." 18

 And add to those, this example of the above concept: “The Prophet said, ‘A believer to another is like a building whose different parts reinforce each other.’ The Prophet then clasped his hands, with the fingers interlaced (while saying that).’” 19

So too the follow al-Bukhari provided example of sunnah:

 “Narrated ‘Ali: We have nothing except the Book of Allah (the Qur’an) and this written paper from the Prophet (wherein it written [sic]): …. The asylum (of protection) granted by any Muslim is to be secured (respected) by all the other Muslims; and whoever betrays a Muslim in this respect incurs the curse of Allah, the angels, and all the people.  (Ibid, P.69, #1870.)

Narrated ‘Abdullah bin ‘Umar: Allah’s Messenger said, ‘A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection.” (ibid, P. 361, #2442.)

Next we go once more to the pages of Jami At-Tirmidhi:

“Abu Harairah narrated that the Messenger of Allah said: ‘the Muslim is one from (the harm of) whose tongue and hand (other) Muslims are safe, and the believer is the one with whom the people trust their blood and their wealth.’”

“[Abu Eisa said: This hadith is Hasan Sahih].”

“It has been related that the Prophet was asked: ‘ Which of the Muslims is the most virtuous?’ He said: ‘From (the harm of) whose tongue and hand (other) Muslims are safe.”  21

Hence, this Footnote comment provided in the just cited source: “Only that person has the right to be called a Muslim if other Muslims are safe from his tongue and hand.”  22

Additionally, driving home the seriousness of the above basic tenets of Islam--which comprise the components of the foundation, pillars, building blocks of the Ummah--this: “[Abu ‘Eisa said:] I heard Abu Mus ‘ab Al-Madani say: ‘ Whoever said: “Faith is merely statements’ then he should be told to repent, and he either repents or his neck should be severed.’”23

In the above, we clearly see the Islamic tenet for the obligation for the Muslim to protect the Muslim Brother, as much as possible, shield, and screen him from both censure and prosecution, in brief, from answering to anyone other than “Allah ta ‘ala.” 24  

In it we likewise see, those most loved by Allah and his Messenger are those who “give shelter,” and protection and “bring together” the body of believers, the ummah of Muhammad-- the young, the old, the “extremely” pious, the seeming Muslim in name only.

Bring them all together as one brick wall—Citadel a la Ummah. One hand, defending the believer.  Sheltering him, shielding him, provided for him.

In other words, all in the ummah, be they “moderates” or otherwise are Allah-and his messenger charged to, to the best of their ability to do so, protect and defend all in the Ummah from the hand and from the inspection of the unbeliever: keep that hand, keep those eyes, outside the stated brick wall.

Outside of Citadel a la Ummah.

Winding this essay up, we regard, “Narrated from ‘Aishah: “The Messenger of Allah said: ‘Whoever introduces something into this matter of ours that is not part of it, he will have it rejected.’” (Sahih.) 25

In other words, all concepts, precepts or ideas in conflict with the above spelled out Islamic tenets are, by believers, if indeed believers, soundly rejected.

Therefore, in concluding here, it is clear, the question we should be asking is not that posed in the opening paragraphs of this essay: Paraphrased: How can a "peace-loving" "God fearing" Muslim community produce and when need be protect and defend jihadist such as Salah Abdeallah and others like him?

Rather, the questions we should be asking is, given  all the above citations from the revered Islamic texts represent mainstream basic Islamic doctrine; considering such, how could hearts and minds given to such doctrines fail to produce Salah Abdeallah and others like him? How could the ummah of Muhammad regard Allah’s Book and all in it and not rear and protect such children of their loins and wombs?


1. Jake Wallis Simons, “City of Jihad: Chilling map reveals how Isis fanatics established network of terror where they could plot under noses of police,”,  23 March 2016,

2. Tafsir Al-Jalalayn,  Jalalu’ D-Din Muhammad Ibn Ahmad Al-Mahalli and Jalalu’ D-Din as-Suyuti, Aisha Bewley’s Translation , Dar Al Taqwa Ltd. London, 2007; ISBN 1-870582-61-6; (Exegesis of text is that within brackets).

3. Ibid.


5.   As-Suyuti ,  Jalalu’ D-Din, Tafsir Al-Jalalayn.

6.  Kathir, Tafsir, Vol. 4.

7.    Ibid.

8.  Ibid.

9.  At-Tirmidhi, Jami At-Tirmidhi, Compiled by: Imam Hafiz Abu ‘Eisa Mohammad Ibn ‘Eisa At-
Tirmidhi, Translated by: Abu Khaliyl (USA), Ahadith edited and referenced by” Hafiz Abu Tahir Zubair ‘Ali Za’i, Final Review by: Islamic Research Section, Darussalam, First Edition, 2007; Vol. 3, The Chapter of the Virtues of Jihad, P. 407, #1658; P. 408, #1660.

10.  Ibid, P. 408, #1660, P.410, #1663, Comments,  FN respectively.

11.  Ibid, The Chapter of the Virtues of Jihad, P. 386, #1631.

12. Ibid, FN.

13.  Sunan Abu Dawud, Compiled by: Imam Hafiz Abu Dawud Sulaiman ibn Ash ‘ath, Ahadith edited and referenced by: Hafiz Abu Tahir Zubair ‘Ali Za’i, Translated by: Nasiruddin al-Khattab (Canada), Final Review by: Abu Khaliyl (USA); First Edition, Darussalam, 2008; ISBN: 978-9960-500-11-9 (SET), 978-9960*500-16-4 (Vol. 5); The Book of Etiquette, Chapter 48 & 49, Regarding Suspicion, Regarding Sincere Council and Protection, P. 320, #4917, 4918 respectively.

14.  Ibid, Chapter 38, Concealing (The Faults of) A Muslim; P. 307, # 4891, (Ibid, Chapter (…) Brotherhood, P. 308, # 4893;P 359. P. #5004; P. 442, # 5171; # 5172; Book of Ad-Diyat, P.  121.# 4530, respectively.

15.  Sahih Al-Bukhari, Translated by: Dr. Muhammad Muhsin Khan, Darussalam, Riyadh, Saudi Arabia, 1997, Vol. 9, Book of Al-Alikrah (Coercion), p. 66, #6951.)

16.   Abu Dawud and an-Nasa ‘I; Ibn Lal respectively, as cited in Muhammad Messenger of Allah, Ash-Shifa of Qadi ‘Iyad Ibn Musa al-Yasubi, , Aisha Abdarrahman Bewley translation, Medinah Press, Cape Town, South Africa, Seventh print, 2008, 1429H, P.40.

17.  Ibid.

18.  Ibid, Tirmidhi, P. 41.

19.  Sahih Al-Bukhari, Vol. 3, Book of al-Mazalim, p. 362, 2446.

20.  Ibid, Book About the Virtues of Medina, p. 69, #1870; P. 361, #2442 respectively.

21.  Jami At-Tirmidhi, Compiled by: Imam Hafiz Abu ‘Eisa Mohammad Ibn ‘Eisa At-
Tirmidhi, Translated by: Abu Khaliyl (USA), Ahadith edited and referenced by” Hafiz Abu Tahir Zubair ‘Ali Za’i, Final Review by: Islamic Research Section, Darussalam, First Edition, 2007; Volume 5, Chapters on Faith, p. 35, # 2627.

22.  Ibid.

23.  Ibid, P. 31, #2622.

24.  A Glossary of Islamic Terms, Aisha Bewley, Ta-Ha Publishers, LTD, 2009; ISBN - 13: 978 1 897940 78 5, P. 30.

25.  Dawud, Vol. 5, Book of Sunnah, P. 161, # 4606.