THE DAY OF JUDGMENT

THE DAY OF JUDGMENT

Belief in the Day of Judgment:

• We believe in the Final Day, which is the Day of Judgment, when people
will be resurrected and then told to remain in the abode of enjoyment or in
the abode of severe punishment.
The Resurrection:
• We believe in the resurrection, which is Allah's bringing to life all those who have died, and when Israfil shall blow the horn for the second time:
"And the trumpet shall be blown, and all who are in the heavens and who
are in the Earth shall fall down fainting, except those that Allah shall spare.
Then, it shall be blown again and they shall rise gazing around them"
(39:68). People will arise from their graves, answering the call of the Lord
of the universe. They will be barefooted, naked, and uncircumcised: "As
We started the first creation, so We shall bring it back again. This is a
promise from Us, so We shall assuredly fulfill it" (21: 104).
The Records and Scales:
• We believe in the records of deeds that will be given to people in their right hands or behind their backs, in the left hands: "As for him who is
given his book in his right hand, he shall surely receive an easy reckoning
and he will return to his family rejoicing. But as for him who is given his
book behind his back, he shall call for destruction on himself and will burn
in a blazing fire" (84:7-12); "Every man's work We have fastened on his
own neck, and on the Day of Judgment We shall bring out for him a book
which he will see spread open, saying: 'Read your own book! Enough for
you this day that your own soul should call you to account"' (17:13-14).
• We believe that scales of deeds will be set up on the Day of Judgment, and that no soul shall be wronged: "Whoever has done an atom's weight of good shall see it" (99:7-8); "Those whose scales are heavy, they are the
successful; but those whose scales are light, they are the ones who have lost
their souls in Hell dwelling forever. The fire will burn their faces, and
there they will be gloomy with lips displaced" (23: 102-4); and "He that
does a good deed shall be rewarded ten times the like of it, and he that does
evil shall only be rewarded the like of it, and they shall not be wronged"
(6:160).
The Prophet's Intercession:
• We believe in the special great intercession of the Prophet Muhammad,
peace be upon him. He will plead with Allah, after His permission and on
behalf of mankind, to judge among His servants when they suffer from
worries and troubles that they cannot bear. They will go to Adam, then to
Noah, then to Abraham, then to Moses, then to Jesus, and finally to Prophet
Muhammad, peace be upon him.
• We believe in the intercession that concerns some believers who were to
be taken out from the fire. This mediation is granted to the Prophet
Muhammad, peace be upon him, and to others among the prophets, the
believers, and the angels.
• We believe also that Allah will save from hell some of the believers
without the intercession of any one, but by His grace and mercy.
The Prophet's Pool:
• We believe in the pool of the Prophet, peace be upon him, the water of
which is whiter than milk and sweeter than honey and better in fragrance
than musk. Each of its length and width is the distance of a month's travel.
Its glasses are as stars in beauty and number. The believers among the
Prophet's followers come to take from this great cistern a drink after
which they will never be thirsty.
The Straight Path:
• We believe in the straight path (sirat) set up over hell. People pass over it
according to their deeds: the first of them as fast as lighting, then as fast as
wind, then as fast as birds, and then as fast as a running man. The Prophet
will be standing on the path, saying: "Lord, Save! Save!," as some people's
deeds will fall short. Some of them will come crawling. At both sides of
the path there are hooks designed to take whom Allah wills: some are saved
but bruised; others are thrown into hell. (Bukhari and Muslim).
• We believe in all that is mentioned in the Qur'an or the prophetic sayings
concerning that day and its horrors, may Allah save us from them.
• We believe in the intercession (Shafa'ah) of Prophet Muhammad, peace
be upon him, for the people of paradise to enter therein. This intercession
is exclusively limited to the Prophet Muhammad, peace be upon him.
Paradise and Hell:
We believe in paradise and hell. Paradise is the abode of enjoyment which
Allah, the Exalted, prepared for the righteous. No eye has ever seen, no
ear has ever heard of, and no human being has ever thought of the
blessings that they will enjoy there: "No soul knows what comfort is kept
hidden for them, as a reward for their deeds" (32:17). Hell is the abode of
punishment that Allah has prepared for the unbelievers and the evildoers.
The torture and horror in it cannot be imagined: "Surely, We have
prepared for the evildoers a fire, whose pavilion encompasses them. If they
call for help, they will be helped with water like molten copper which will
scald their faces. How dreadful a drink and how evil a resting place!"
(18:29).
• Both paradise and hell exist now and will never perish: "Whoever
believes in Allah and does righteousness, He will admit him to gardens
beneath which rivers flow, to dwell therein for ever. Allah had indeed
made for him an excellent provision" (65-11); "Certainly, Allah has cursed
the unbelievers and prepared for them a blazing fire to dwell therein
forever, they shall find neither protector nor helper. On the day when their
faces are turned about in the fire they shall say: 'Would that we had obeyed
Allah and obeyed the Messenger!"' (33: 64-6).
• We confirm paradise to whom it is confirmed in the Qur'an or the
prophetic traditions either by name or description. Among those who are
granted paradise and mentioned by name are Abu Bakr, 'Umar, 'Uthman,
'All and others who were specified by the Prophet, peace be upon him
(Bukhari and Muslim). Among those whom we confirm to enter paradise
because they fit the description are the faithful and the pious.
• We likewise confirm hell to whom it is confirmed in the Qur'an and the
sayings of the Prophet, whether in name or description. Among those who
are mentioned by name to be in hell are Abu Lahab, 'Amr Ibn Luhai al-
Khuza'i, and others (Bukhari and Muslim). Confirmation of hell that is
based on description includes every unbeliever, polytheist, or hypocrite.
What Happens in the Grave:
• We believe in the Trial of the Grave, which involves questioning the
deceased person in his grave about his Lord, his religion, and his prophet.
There "Allah confirms those who believe with a firm saying, in the present
life and the hereafter" (14:27). The believer will say: "Allah is my Lord,
Islam is my religion, and Muhammad is my prophet." The unbeliever or
the hypocrite will say: "I do not know. I heard the people saying something
and I said it."
• We believe in the comfort of the grave for the believers: "Those whose
lives the angels take in state of purity, saying 'peace be on you; enter
paradise for what you were doing' (16:32).
• We believe in the punishment of the grave for the transgressing
unbelievers: "If you could only see when the evildoers are in the agonies of
death and the angels are stretching out their hands, saying, 'Give up your
souls! Today you shall be rewarded with the punishment of humiliation for
what you used to say untrue about Allah, and for scornfully rejecting His
signs"' (6:93). The sayings of the Prophet are numerous and well-known in
this area. A Muslim must believe in all that is reported in the Qur'an and
the prophetic traditions concerning the unseen matters. He should not
contradict it by his worldly experience, because the affairs of the hereafter
cannot be measured by the affairs of this life. The difference between them
is very great. Allah is the source of help.

THE MANNERS OF ADVISING

THE MANNERS OF ADVISING

And from this discussion is: when it is said to a man in his face that which he hates to hear. So if
this is done with the intention of sincerely advising him, then it is good. Some of the Salaf
would say to their brothers: “Do not advise me until you tell me in my face what I hate (to
hear).” So when an individual informs his brother about a defect (found in him) in order that he
may avoid it, it is good for the one being informed about one of his defects to make an excuse
for it, if an excuse for it exists.
But if this advising is done with the intention of (only) blaming him due to a sin (he committed),
then it is reprehensible and condemned. It was said to one of the Salaf: “Would you love that
someone inform you about your faults?” So he replied: “If he does so with the intention of
blaming me, then no.”
So blaming and condemning someone for a sin he committed is detested. The Prophet,
sallAllaahu 'alayhi wa sallam, forbade that a fornicating woman be condemned, even though he
commanded that she be lashed with a whip. 28 So she was whipped according to the legal limits
(hudood), but she was not condemned for her sin, nor was she blamed for it.
It is reported in At-Tirmidhee29 and other collections in marfoo' form [i.e. that the Prophet said]:
“Whosoever condemns his brother for a sin (he committed) will not die until he has
committed it (i.e. the same sin) himself.”
The hadeeth is referring to a sin, of which the person who committed it has repented from.
Al-Fudail (rahimahullaah) said: “The believer conceals (the sin of his brother) and advises
(him), while the evildoer disgraces and condemns (him).”
28 It is reported in Al-Bukhaaree (4/350) and Muslim (1704) on the authority of Abu Hurairah,
radyAllaahu 'anhu. See Sharh-us-Sunnah (10/298) of Imaam Al-Baghawee.
29 Under no. (2507) on the authority of Mu'aadh, radyAllaahu 'anhu. Ibn 'Adiyy also reported it in Al-
Kaamil (6/2181), Al-Khateeb in Taareekh Baghdaad (2/339) and Az-Zabeedee added that it was also
found in Ibn Abee Ad-Duniyaa's As-Samat and Al-Gheebah as well as in Al-Baghawee. There are two
defects with its chain of narration. The first is that Khaalid Ibn Ma'daan never met Mu'aadh. And the
second is that Muhammad Ibn Al-Hasan Ibn Yazeed is very weak. This has been mentioned by Adh-
Dhahabee in Al-Meezaan (3/515) and he listed this hadeeth as an example. As-Saghaanee also mentioned
this hadeeth in his Al-Mawdoo'aat (no. 58).
This is what Al-Fudail has mentioned as being from the signs of advising and condemning - and
it is that advising is linked to secrecy while condemning is linked to publicizing.
It used to be said: “Whosoever commands his brother (towards doing good) at the head of a
gathering, then he has condemned him.” Or it is something with this meaning.
The Salaf used to hate that commanding good and forbidding evil be done in this manner.
Instead, they loved that it be done privately between the one commanding and the one being
commanded, for indeed, this is from the signs of sincere advice. This is since it is not the goal of
the one who is advising to spread and publicize the faults of the person he is advising, rather his
goal is only to put an end to the evil that he has fallen into.
As for spreading and exposing someone's faults, then that is from the things that Allaah and His
Messenger, sallAllaahu 'alayhi wa sallam, have forbidden. Allaah, may He be Exalted, says:
“Verily, those who love that the evil and indecent actions of those who believe should be
propagated (and spread), they will have a painful torment in this world and in the
Hereafter. And Allaah knows and you know not. And had it not been for the grace of
Allaah and His mercy on you, (Allaah would have hastened the punishment on you) and
that Allaah is full of kindness, Most Merciful.” 30
The ahaadeeth concerning the virtue of keeping the faults of others secret are many.31
Some of the scholars would say to those who were commanding towards good: “Strive hard to
conceal the faults of the sinners, for indeed, exposing their faults shows a weakness in Islaam.
The thing that deserves the most to be concealed is ones faults.”
30 Surat-un-Noor: 19-20
31 See Fath-ul-Baaree (5/97) and Saheeh Muslim (4/1996)
The Difference between Advising & Condemning 21
It is for this reason that spreading someone’s evil and indecent actions is linked to condemning.
And they are both from the affairs of the evildoer, since it is not the goal of the evildoer to put an
end to the fault nor that the believer avoids that fault or defect. Rather his only goal is to spread
and publicize the defects found in his believing brother, and to destroy his honor. So he initiates
that and repeats it. And his intention is to belittle his believing brother by exposing his defects
and bad qualities to the people so that some harm can fall upon him in this world.
But as for the person that is sincerely advising, his aim in doing that (advising) is to eradicate the
faults found in his believing brother and to help him avoid it. This is what Allaah the Most
High, has described His Messenger, sallAllaahu 'alayhi wa sallam, with, saying:
“Verily, there has come unto you a Messenger from amongst yourselves. It grieves him
that you should receive any harm or difficulty. He is anxious over you (to rid you of faults
and sin), for the believers he is full of pity, kind and merciful.” 32
And He described his, sallAllaahu 'alayhi wa sallam, Companions with that, saying:
“Muhammad is the Messenger of Allaah. And those who are with him (i.e. his
Companions) are severe with the disbelievers and merciful towards one another.” 33
And He described the believers with the characteristics of patience and mutual advising of one
another towards mercy and compassion. 34
But what drives the evildoer to propagate (his brother’s) evil and to disgrace him is force and
harshness, his love for abusing his believing brother, and (his desire) to inflict some harm upon
him. These are the characteristics of the Devil – the one who beautifies disbelief, sin and
32 Surat-ut-Tawbah: 128
33 Surat-ul-Fath: 29
34 As is found in Allaah’s saying in Surat-ul-Balad (ayah no. 17): “Then he became from among those
who believed and recommended one another towards patience and recommended one another
towards compassion.”
disobedience to the children of Aadam so that due to it they may become amongst the dwellers
of the Hellfire, as Allaah says:
“Verily, the Devil is an enemy for you, so take him as an enemy. Verily, he only calls his
party (of followers) to be from amongst the dwellers of the Hellfire.” 35
And He says, after telling us the story of Iblees (the Devil) when he was with the prophet of
Allaah, Aadam, and the evil plot that he unleashed on him, such that it brought him to be cast out
from Paradise:
“O Children of Aadam! Let not the Devil deceive you, as he got your parents out of
Paradise, stripping them of their garments, to show them their private parts.” 36
So what a difference there is between one whose intention it is to advise (naseehah) and one
whose intention it is to disgrace (fadeehah)! And no one confuses one of these with the other,
except someone who does not possess sound intellect.
35 Surah Faatir: 6
36 Surat-ul-A’araaf: 27

FORMS OF ADVISING

FORMS OF ADVISING


If it is understood from someone, that he intends with his refutation of the scholars, to advise
sincerely towards Allaah and His Messenger, then it is obligatory that he be treated with
kindness, respect and veneration, just as was done by all the Muslim Imaams whose mention and
examples were stated (previously), as well as those who followed them in goodness.
And if it is understood from someone that he desires, with his refuting of them, to defame,
slander and expose (their) faults, then he deserves to be confronted with disciplinary action so
that he and his likes will be prevented from these grotesque forbidden actions.
This intention can be recognized at times by the (own) affirmation and acknowledgment of the
one refuting and at times by hints that are given in his actions and statements. So whosoever is
known for his knowledge, religious characteristics, respect and esteem for the Imaams of the
Muslims, he will not state a refutation nor a clarification of an error except in the manner in
which other scholars see it proper.
With regard to books and works of research, it is an obligation for one to understand the author’s
words as having the intention mentioned in the first case.23 And whoever takes his words to
mean something other than that – while his condition is like that which has been stated (of good)
– then he is from those who think evil and suspicious thoughts about one who is innocent. And
this is from the types of suspicion that Allaah and His Messenger, sallAllaahu 'alayhi wa sallam,
have forbidden. So he falls under the saying of Allaah, the Most Perfect:
“And whoever earns a fault or a sin and then throws it onto someone innocent, he has
indeed burdened himself with falsehood and a manifest sin.” 24
This is because having suspicious thoughts about someone that did not manifest any signs of evil
is from the things that Allaah and His Messenger have forbidden, since the one holding the
suspicious thoughts combines two things: 1) Earning a fault and sin, and 2) accusing an innocent
person of it.
23 Meaning: That he desires to guide and bring about good
24 Surat-un-Nisaa: 112
And his entering into the severe threat found in this ayah becomes even greater if there should
appear from him – I mean the one who holds suspicious thoughts – signs of evil, such as much
injustice, enmity, little piety, a loose tongue, excessive backbiting and slandering, jealousy of
people for what Allaah has given them from His bounty25 and blessing, and rushing to compete
to gain a position of authority before due time.
So if these attributes, of which the people of knowledge and faith are not pleased with, are
recognized in someone, then indeed he only thinks sickly of the scholars. And if one's refutation
of them is based according to the second case mentioned,26 then he deserves to be countered with
contempt and degradation.
And whoever does not have any signs show from him that indicate a specific matter, in the total
sense, then it is an obligation to take and accept his words according to the best manner (of
understanding), and it is not permissible to take them in a negative way.
‘Umar, radyAllaahu ' anhu, said:
“Do not suspect evil thoughts due to a word that has come out of the mouth of your Muslim
brother. Rather, you should find that it is only filled with good.” 27
25 See the treatise Dhamm-ul-Hasad wa Ahlihi (In Dispraise of Jealousy and its Adherents) of Ibn Al-
Qayyim with my checking.
26 Meaning: That he desires to only expose faults and to disparage
27 Reported by Ahmad in Az-Zuhd as has been stated by As-Suyootee in Ad-Durr-ul-Manthoor (6/92).

THE QUR'AN AND THE SUNNAH

THE QUR'AN AND THE SUNNAH



Sources of His Attributes:



• All that we have mentioned about Allah's attributes, whether briefly or in

detail and affirmatively or negatively, is based on the book of our Lord

(the Qur'an) and the traditions of our Prophet. It also agrees with the

practice of the previous generations of Muslims and the rightly guided

scholars who came after them.

• We believe it is obligatory to take the texts of the Qur'an and the

prophetic traditions conceding Allah's attributes at their face value and to

interpret them in a way that is suitable to Almighty Allah. We reject the

practice of those who twist the meanings of these texts and understand them

in a way that was not intended by Allah and His messenger.

• We also reject the practice of those who make them devoid of their

meanings as conveyed by Allah and His Messenger. Finally, we reject the

approach of those who exaggerate, who gave them a physical interpretation

that makes Allah similar to some of His creatures.

Free from Contradictions:

• We know for sure that what is revealed in Allah's book and in the

traditions of His Messenger is the truth. It does not contain any

contradiction: "Do they not ponder over the Qur'an? If it had been from

other than Allah, surely they would have found in it a lot of differences"

(4: 82).

• Contradictions in statements falsify them. It is impossible for there to be a

contradiction in any statement revealed by Allah and said by His

Messenger, peace be upon him. Whoever claims that there are

contradictions in the Qur'an, the prophetic traditions, or between the two

must have wicked intentions and a misguided heart. He should repent and

quit his sin. If someone imagines that there are some contradictions in the

Qur'an, the sayings of the Prophet, or between these two, this must be a

result of his little knowledge, inadequate understanding, or lack of deep

thinking. Therefore, he should seek knowledge and do his best to reflect

upon matters until the truth is clear to him. If, after all of these efforts, the

truth is not clear to him, he should leave the whole matter to the One who

knows it and should quit his imagination. He should say, as do those who

are firmly rooted in knowledge: "We believe in it, all is from our Lord"

(3:7). He must know that there are neither contradictions nor differences in

the Qur'an, the Sunnah, or between the two.

ALLAH'S BOOKS

ALLAH'S BOOKS


Belief in Allah's Books:


• We believe that Allah revealed books to His messengers as proof against
mankind and a guidance for the righteous workers. They purified and
taught them wisdom by these books.
• We believe that Allah sent down a book with every messenger, because
He says: "Indeed We sent down Our messengers with the clear signs, and
We sent down with them the book and the balance, so that people may
uphold justice" (57:25).
Books Known:
• Among the books that were revealed, we know:
I ) The Torah, which was revealed to Moses, peace be upon him. It is
the greatest among the Israelites' books: "Surely, We sent down the
Torah, wherein is guidance and light; by its laws the Jews have been
judged by the prophets who surrendered themselves to Allah, the
rabbis and the doctors of law, because they were entrusted the
protection of Allah's book and were witnesses thereto" (5:44).
2) The Gospel, which Allah revealed to Jesus, peace be upon him. It
is a confirmation of the Torah and a complement to it: "And we gave
him the Gospel, wherein is guidance and light and confirming the
Torah before it, as a guidance and an admonition to the God-fearing"
(5:46); "And to make lawful to you certain things that, before, were
forbidden to you" (3:50).
3) The Psalms, which Allah gave to David, peace be upon him.
4) The Tablets of Abraham and Moses, peace be upon them.
5) The Glorious Qur'an, which was revealed to His Prophet
Muhammad, the Seal of the Prophets. It is "a guidance to the people
and clear signs of guidance and the criterion between right and
wrong" (2:185).
The Qur'an Is Protected from Change:
• The Qur'an is "confirming the scripture that was before it and stands as a
guardian over it." Thus, by means of the Qur'an, Allah abrogated all the
previous revealed books. Allah has also guaranteed its protection from any
play or mischievous distortion: "Indeed, We sent down the message and We
will guard it" (15:9), for the Qur'an is a proof against mankind till the Day
of Judgment.
Previous Scriptures Changed:
• The previous scriptures were meant for a limited period. Their use ended
with the revelation of the Qur'an, which abrogated them and exposed their
distortions and changes. That is why they were not protected from
corruption. They underwent distortion, addition, and omission: "Some of
the Jews pervert words from their meanings" (4:46); "So woe to those who
write the Book with their hands, and then say: 'This is from Allah,' that
they may sell it for a little price. So woe to them for what their hands have
written, and woe to them for their earnings" (2:79); "Say, who sent down
the Book that Moses brought as a light and a guidance to people? You put it
into sheets of paper showing some of them and concealing much" (6:91);
"And there is a group among them who twist their tongues with the Book,
that you may think it is a part of the Book but it is not part of the Book.
And they say 'It is from Allah,' yet it is not from Allah, and they tell a lie
against Allah and they know it. It is not for any human being to whom
Allah has given the Book, the Wisdom and the Prophet hood to say to men
'Worship me instead of Allah"' (3:79); "People of the Book! Our
Messenger has come to you, making clear to you many things you have
been concealing of the Book and forgiving you of much. A light has come
to you from Allah and a glorious Book, with which He will guide whoever
follows His pleasure in the way of peace, and brings them forth from
darkness into the light by His will" (5:15-16).

FATE AND THE DIVINE DECREE | BELIEF

FATE AND THE DIVINE DECREE

Belief:

• We believe in Fate, whether good or bad, which Allah has measured and

ordained for all creatures according to His previous knowledge and as

deemed suitable by His wisdom.

Levels of Belief:

• Belief in Fate has four levels:

1) Knowledge: We believe that Allah, may He be exalted, knows

everything. He knows what has happened and what will happen and

how it will happen. His knowledge is eternal. He does not acquire a

new knowledge nor does he forget what He knows.

2) Recording: We believe that Allah has recorded in the secured

tablet (al Lowh al Mahfuz) whatever is going to happen until the Day

of Judgment: "Did you not know that Allah knows all that is in

heaven and Earth? Surely that is in a book. Surely that for Allah is

an easy matter" (22:70).

3) Will: We believe that Allah has willed everything in heaven and

Earth. Nothing happens except by His will. Whatever He wills will

take place, and whatever He does not will not take place.

4) Creation: We believe that "Allah is the Creator of all things; He is

the Guardian over all things, and to Him belong the keys of the

heavens and the Earth" (39:62-3). This level includes whatever Allah

Himself does and whatever His creatures do. Thus each saying, deed,

or omission of the people is known to Allah, Who has recorded,

willed, and created them: "To those among you who will to be

upright. But you shall not will except as Allah wills, the Lord of the

Worlds" (81:2829); "And had Allah willed they would not have

fought one against the other; but Allah does whatever He desires"

(2:253); "Had Allah willed, they would not have done so, but leave

them alone and their false inventions" (6:137); and "And Allah

created you and what you do" (37:96).

Man's Free Will:

• We believe, however, that Allah has granted man a power and a free will

by which he performs his actions. That man's deeds are done by his power

and free will can be proven by the following points:

1) Allah says: "So approach your fields (wives) when and how you will"

(2:223); and "Had they desired to go forth, they would have made some

preparation for it" (9:46). In these verses, Allah affirmed for man "a going

forth" by his will and "a preparation" by his desire.

2) Directing man to do or not to do. If man has no free will and power,

these directions mean that Allah is asking man to do that which he cannot

do. This proposition is rejected by Allah's wisdom, mercy and truthful

statement: "Allah does not charge a soul beyond its capacity" (2:286).

3) Praising the virtuous for his deeds and blaming the evildoer for his

actions and rewarding each of them with what he deserves. If the action is

not done by the individual's free will, then praising the virtuous is a joke

and punishing the evildoer is an injustice, and Allah is, of course, far from

joking and being unjust.

4) Allah has sent messengers who are "bearing good tidings, and warning,

so that mankind might have no argument against Allah after the

messengers" (4:165). If the individual's action is not performed by his free

will, his argument is not invalidated by the sending of messengers.

5) Every doer of actions feels that he does or does not do a thing without

any coercion. He stands up and sits, comes in and goes out, travels and stays

by his own free will without feeling anybody forcing him to be any of

these actions. In fact, he clearly distinguishes between doing something of

his own free will and someone else forcing him to do that action. The

Islamic law also wisely distinguishes between these states of affairs. It does

not punish a wrongdoer for an action done under compulsion.

No Excuse for Sinners:

• We believe that the sinner has no excuse in Allah's divine decree, because

he commits his sin by his free will, without knowing that Allah has decreed

for him, for no one knows Allah's decree before it takes place: "No soul

knows what it will earn tomorrow" (31:34). How can it be possible, then,

to present an excuse that is not known to the person who is advancing it

when he commits his offense? Allah invalidated this type of argument by

saying: "The idolaters will say 'Had Allah willed, we would not have been

idolaters, neither our fathers, nor would we have forbidden anything.' So

did the people before them cry lies until they tasted our might. Say: 'Have

you any proofs that you can show us? You follow nothing but assumption,

and you are Lying"' (6:148). We say to the sinner who is using divine

decree as an excuse: 'Why did you not perform deeds of obedience,

assuming that Allah has decreed them upon you, since you did not know the

difference between good deeds and sins? That is why, when Prophet

Muhammad told his Companions that everyone's position in paradise or

hell has been assigned, they said: 'Should not we rely on this and stop

working?' He said: 'No, work and everyone will be directed to what he is

created for"' (Bukhari and Muslim).

• We say to the sinner who is trying to find an excuse in the divine decree:

"Suppose you want to travel to Makkah. There are two roads that may take

you there. You are told by a truthful person that one of these roads is

dangerous and difficult, the other is easy and safe. You will take the second

one. You will not take the first road and say it is decreed upon me. If you

did, people would consider you crazy."

• We may also say to him: "If you are offered two jobs, one of which has a

higher salary, you will certainly take the one with the higher salary. Why

do you choose what is lower in the hereafter and use the divine decree as

an excuse?"

• We may further say to him: "We see you when you are afflicted with a

disease, you knock at every physician's door looking for treatment and

bearing whatever pain that may result from surgical operations and the

bitterness of medicine. Why do not you do the same when your heart is

spiritually sick with sins?"

Evil Not Attributed to Allah:

• We believe that evil should not be attributed to Allah, due to His perfect

mercy and wisdom. The Prophet said: "And evil is not attributable to You"

(Muslim). Thus Allah's decree by itself has no evil whatsoever, because it

is coming from mercy and wisdom. Evil may, however, result from some

of His decrees, because the Prophet said in the supplication for gunut which

he taught to al-Hasan: "And protect us from the evil of what You decreed"

(Tirmidhi and others). Here, the Prophet attributed evil to what He

decreed. Despite this, evil in His decree is not pure evil. It is rather evil in

one respect and good in another, or it is evil in one case and good in

another. Thus corruption in the land resulting from drought, disease,

poverty, and fear is evil, but it is good in another respect. Allah, the

Exalted said: "Corruption has appeared on the land and sea for what men's

hands have earned. Allah has ordained this for men, so that they may taste

24

some of what they have done, in order that they may turn back (from

evil)" (30:41). Cutting off the thief's hand or stoning the adulterer is an

evil thing for the thief and the adulterer, but it is good for them in one

respect, because it is a purification for them so that the punishment of this

life and the hereafter are not combined for them. These punishments are

good in another respect: their application protects property, honor, and

relationships.

JA'FAR UMAR THALIB VS. YUSUF BAISA

JA'FAR UMAR THALIB VS. YUSUF BAISA

Ja'far Umar Thalib is best known today as leader of

the now defunct Laskar Jihad but he was also a leader

of the salafi movement throughout the 1990s. It is

partly as a result of the doctrinal divisions within the

movement that he fell from grace in 2002-2003.

Ja'far was an early LIPIA student, entering in 1983,

and became head of the al-Irsyad student movement

there. In 1986, before graduation, he fell out with one

of his teachers and left for the Maududi Institute in

Lahore on a DDII scholarship. Again, he fell out with

his teachers, left, and, in 1987, joined the struggle

against the Soviet Union in Afghanistan.58 For two

years, he studied and trained with Jamil ur-Rahman

on the Pakistan-Afghan border. He dates his own

adoption of salafi methodology to January 1990.59 As

noted, he taught in the al-Irsyad Pesantren, run by

Yusuf Baisa, for two years, before leaving for Yemen

in 1991 to study with a noted salafi scholar, Sheikh

Mukbil ibn Hadi al-Wad'i, in Dammaz.60

When he returned from his studies in 1993, Ja'far,

with the help of other salafi leaders, founded the

Ihya us-Sunnah Pesantren in the village of Degolan,

58 Sukidi Mulyadi, "Kekerasan dibawah Panji Agama:

Kasus Laskar Jihad dan Laskar Kristus", 2003, at

www.scripps.ohiou.edu/news/cmdd/artikel_sukidi.htm.

59 Ja'far Umar Thalib, "Orang-orang yg Meninggalkan Akhlaq

Ahulussunnah wal Jamaah," May 2004, unpublished tract.

60 Among other things, Sheikh Mukbil was noted for his

uncompromising stance toward the Muslim Brotherhood, a

position he passed on to Ja'far, who had once been fascinated

with the Brotherhood's radical ideologue, Sayyid Qutb. Sukidi,

op. cit.

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ICG Asia Report N°83, 13 September 2004 Page 13

Sleman district, Yogyakarta on land endowed for

religious purposes by a cousin of a former

commander of the Indonesian armed forces, Admiral

Widodo. He also received financial assistance for the

pesantren from an individual Saudi donor.

Ja'far had just returned from Yemen when his former

colleague, Yusuf Baisa, issued a statement at a large

gathering held in the al-Irsyad mosque in Tengaran

towards the end of Ramadan that to be effective, dakwah

should build on the organisational skills of the Muslim

Brotherhood, the wisdom of Jemaah Tabligh, and the

knowledge of the salafis, in terms of understanding the

faith (aqidah).61 Some of those present reported Baisa's

statement to Ja'far, puzzled that Yusuf would find any

value in either the Brotherhood or Jemaah Tabligh, a

South Asia-based dakwah organisation that many salafis

regard as tainted by "innovations". One of those

innovations is a policy called khuruj, which requires

members to engage in dakwah three days of evey month

or three or four months of every year.

Ja'far was reportedly extremely upset with Yusuf

since he considered the salafi movement had

exemplary organisation and did not need to turn to the

Muslim Brotherhood or any other group for anything.

Rival camps formed, and Abu Nida' was asked to

mediate. Yusuf and Ja'far attended a "clarification"

meeting at Ja'far's house, chaired by Abu Nida' and

joined by three other salafi leaders.62 Yusuf

acknowledged his error and agreed never again to

suggest in public any benefits of hizbiyah groups like

the Brotherhood and to warn his followers of their

dangers. If he genuinely believed they had good

attributes, he would mention this only in closed

meetings with senior salafi leaders wise enough to

draw their own conclusions. Yusuf also agreed to

announce to salafi activists that he had returned to the

true path, thereby ensuring that the movement stayed

united. He did so at a packed meeting in June 1994 in

the Utsman bin Affan Mosque near Ja'far's house, and

their rift was considered settled.

But Yusuf sparked Ja'far's ire again a few months

later. In a lecture at the al-Irsyad Pesantren about the

concept of justice, he recommended the writings of

several salafy scholars whom Ja'far labelled sururi or

sururiyyah, a purist epithet derived from the name of

Mohamed Surur, a former Muslim Brotherhood

62 They were Taufik Hidayat of Palembang, and Ali Wartono

and Agus Rudianto, both from Banyuwangi, East Java.

member who returned to the salafi fold, but in the

eyes of the purists, retained hizbiyah tendencies.63

Yusuf had reportedly urged his students to read books

by and listen to the cassettes of those scholars, which

Ja'far considered as betraying his commitment not to

expose young salafis to such material. (Two of the

scholars in question, Salman al-Auda and Safar al-

Hawali, had been critics of the Saudi alliance with the

U.S. during the Gulf War and were imprisoned by the

Saudi government about the same time this debate

was taking place.)

But Yusuf then went further, inviting a leading

figure from the at-Turots organisation in Kuwait,

Sheikh Abdurahman Abdul Khaliq (sometimes seen

as Kholiq), to the al-Irsyad Pesantren in 1994. In a

lecture attended by some leading salafi scholars in

Indonesia, Sheikh Abdul Khaliq turned the tables on

Ja'far, saying those who were quick to brand other

scholars as sururi were in fact the biggest dangers to

the salafi movement. He praised Muhammad Surur

and a Brotherhood leader, Yusuf al-Qardawi, who

were among Ja'far's favourite targets. As a result, the

salafi movement split. The purist camp was led by

Ja'far and Umar Sewed, the more tolerant camp by

Yusuf. The latter camp, in fact, also considered the

Muslim Brotherhood to have deviated from salafism,

but was willing to criticise without rejecting it

wholesale.

The feud took a turn for the worse in October 1995,

when Ja'far lectured on "The Danger of Sururism and

Its Slander" at the Utsman bin Affan Mosque. His

camp claimed that Yusuf's followers tried to prevent

people from attending, but the lecture still drew

hundreds. Ja'far used it to slam the deviationism of

Abdul Khaliq. A week later, it was Yusuf's turn. He

rejected Ja'far's arguments, saying the principle of

justice required that salafis acknowledge the

contributions of some hizbiyah groups.

The depth of the hostility between the two men was

cause for concern among other salafi leaders, and

Yazid Jawwas of Bogor, supported by two Surabaya

businessmen, tried to bring them together. A

reconciliation meeting was held in Tawangmangu,

outside Solo, in November 1995. Those present

agreed on three points:

􀂉 the dispute was over understanding and

interpretation of salafi principles, and so should

63 Mohamed Umar as-Sewed, "Sururiyyah terus melanda

muslimin Indonesia", 24 March 2004, at www.salafy.or.id.

Indonesia Backgrounder: Why Salafism and Terrorism Mostly Don't Mix

ICG Asia Report N°83, 13 September 2004 Page 14

be settled in a scholarly discussion scheduled

for only this purpose;

􀂉 Ja'far's conflict with some of the other salafi

teachers in Yogyakarta was personal and

should be settled by both sides agreeing to

forgive; and

􀂉 a leading salafi sheikh from Jordan, Ali Hasan

Abdul Hami al-Halabi al-Atsari, who was close

to the Medina-based giant of salafi thought,

Sheikh Muhammad al-Albani, should be brought

to Indonesia for a dialogue with all salafi leaders

in the country in order to heal the Yusuf-Ja'far

rupture.

The Tawangmangu meeting, however, did little to

smooth relations, and both men continued to preach

as though no reconciliation had been attempted. In

early 1996, Ja'far began publishing the magazine

Salafy to propagate his views. Yusuf brought in an

Egyptian scholar, Sheikh Syarif bin Muhammad

Fuad Hazza, to teach at al-Irsyad Pesantren, who

had once worked at the at-Turots office in Jordan

and did not hesitate to let his high regard for Abdul

Khaliq be known.

Not long after his arrival in Indonesia, Sheikh Syarif

called Ja'far and said he wanted to visit. Ja'far agreed,

and Syarif came with three other salafi scholars in

tow. The meeting started out as a social call but

quickly became heated after Syarif mentioned that

Sheikh Albani, a scholar revered by Ja'far, was guilty

of "innovation." He encouraged some students to

shave their beards, he said, and others had wives who

did not even wear full chadours. When Syarif called

Sheikh Abdul Khaliq the better salafi, Ja'far threw

him out of the house.64

The feud grew worse. Yusuf held a discussion at al-

Irsyad critiquing a book that lashed out at sururi

leaders and singled out Ja'far's teachers for particular

criticism.65 Ja'far accused Yusuf of speaking filth and

published an article in June 1996 in Salafy entitled

"Sururi Slander is Splitting the Ummat".66 Syarif

responded by challenging Ja'far to agree to a

64 Ja'far Umar Thalib and Moh. Umar Sewed, Buku Putih,

op. cit.

65 The book was Al-Qutbiyah Hiyal Fitnah Fa'rifuha by Abu

Ibrahim bin Sulthan al-Adnani. Among the teachers he

criticised were Sheikh Tabi bin Hadi al Madkhali from

Medina and Sheikh Muqbil bin Hadi al Wadai from Yemen.

66 A translation of the full article is available on the ICG

website. See Appendix C below.

mubahalah, which in Islamic tradition is a mechanism

to resolve deadlocked arguments. Both sides pray to

Allah, asking for an indication of which side is right

and wrong. It is believed that the side in error will

suffer a calamity.

Syarif sent a letter to Ja'far in Arabic inviting him for

a mubahalah on 29 June 1996 at the al-Irsyad

Pesantren -- Yusuf's home turf. It was the salafi

equivalent of a challenge to a duel. Yusuf translated

the letter into Indonesian and circulated it widely

around the Yogyakarta area and beyond. Not only

salafis, but members of the Brotherhood, Jemaah

Tabligh, Darul Islam, and other organisations knew of

the challenge.

The letter took Ja'far and his followers by surprise,

even more so when they learned how many people

were planning to attend. They decided to accept the

challenge but not on the date specified. On 14 June,

without prior warning, a convoy of Ja'far, his

family and followers, and his fellow purist, Umar

Sewed, arrived at al-Irsyad.

Syarif had little option other than to go through with

the mubahalah after afternoon prayers. Yusuf arrived

only after sunset, and Ja'far immediately challenged

him to take part in a mubahalah as well. He refused,

and Ja'far's entourage left, to prepare a written

response to the original challenge that outlined the

weaknesses and dangers of sururiism and noted that

the mubahalah had already happened. They circulated

this to all in the salafi movement before 29 June.

After the mubahalah (which produced calamity

neither for Ja'far, Syarif nor Yusuf), the split

deepened. Ja'far urged all salafis to stand with him or

against him. Eventually, all salafi teachers in his camp

came together in an informal network later known as

the Forum Komunikasi Ahlussunnah Wal Jamaah

(FKASWJ). Its members had several characteristics

in common besides being on Ja'far's side in the

dispute. Most had studied either in Yemen, with

Sheikh Muqbil; at the Islamic University in Medina;

or with Ja'far himself.67 Many had also come together

before at training programs or other dakwah activities.

67 A complete list of names, with their educational backgrounds,

is available in the supplementary materials on the ICG website.

See Appendix C below.

PUBLICATIONS PROGRAMS

PUBLICATIONS PROGRAMS

Salafi teachings have also been disseminated through

magazines and books published by the salafi

community, including translations of the writings of

the great Saudi salafi scholars.56 Yayasan al-Sofwah

alone is reported to have distributed 1 million free

books around Indonesia since its founding in 1992.57

Most major streams of salafism in Indonesia have

their own websites, often with links to Middle Eastern

and U.S.-based sites, and most have their own

magazines as well that digest complicated points of

religious law and doctrine. These exacerbate rifts

within the movement, however, as much as they

propagate salafi principles. But the focus on

publishing is also indicative of the highly literate

community that forms the basis of the salafi

constituency in Indonesia: these magazines are not

produced for visual appeal or designed for the rural

poor. The target audience appears to be very much

an educated middle class.

56 These publishing houses, all Java-based, include Cahaya

Tauhid Press in Malang; Pustaka Azzam (Jakarta); Pustaka al

Sofwah (Jakarta); Pustaka al-Haura (Yogyakarta); Maktabah

Salafy Press (Tegal); Penerbit an-Najiyah (Sukoharjo); Oase

Media (Yogyakarta); Media Hidayah (Yogyakarta); Pustaka

Imam Buchori (Solo); Darul Hadits (Depok); Penerbit al-

Mubarok (Cileungsi, Bogor); Pustaka Imam Syafei (Bogor);

Darul Falah (Jakarta); Pustaka Arafah (Solo); Pustaka at-

Tibyan (Solo); Pustaka al-Atsary (Bogor); Darul Haq

THE DYNAMICS OF DISSEMINATING SALAFI

THE DYNAMICS OF

DISSEMINATING SALAFI

TEACHINGS

The main vehicles for spreading salafi teachings go

back to Mohammed Natsir's troika: pesantrens,

mosques, and university campuses. As Middle

Eastern money, particularly from Saudi Arabia and

Kuwait, was critical to all three, it will be interesting

to see how the post 9/11 funding cutbacks affect the

growth of the movement.

A. PESANTRENS

The pesantrens are most important. From a handful

of salafi institutions in the early 1980s, such as the

long-established Persis school in Bangil, East Java,

there are hundreds today, as graduates set up their

own, often with links to their alma maters.

The alumni network of the al-Irsyad Pesantren

mentioned above makes an interesting case study. As

noted, the pesantren was established in Tengaran,

Salatiga, not far from the Central Javanese provincial

capital, Semarang, in 1986, took on its first students

in 1988, and produced its first graduates in 1992. Its

original director was Yusuf Baisa, like many salafi

leaders, an Indonesian of Arab (Hadrami) descent.

Baisa was a graduate of the Persis pesantren in Bangil

and went on to LIPIA about the same time as Ja'far

Umar Thalib. He subsequently studied in Riyadh.

The main objectives of the pesantren since its

founding have been:

􀂉 to train instructors in Islam and Arabic who

can then be placed in Muslim schools and

pesantrens;

􀂉 to prepare muballigh to propagate salafi

methodology in the public at large;

􀂉 to implement a religious outreach program to rid

Islam of innovation, idolatry and superstition; and

􀂉 to conduct dauroh programs and other forms

of training.

Outreach work is part of the standard curriculum, and

students are expected to teach in the local community

while completing their studies, or in kindergartens,

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ICG Asia Report N°83, 13 September 2004 Page 11

mosques, orphanages, prisons and other institutions

with which the pesantren has links.50

After graduation, students are meant to complete a

two-year community service assignment (Khidmah

Dakhwah dan Taklim), in effect, voluntary religious

teaching, either locally or in areas as far away as

Kalimantan, East Nusa Tenggara, and before its

independence, East Timor. Of the 22 graduates in

2001, six stayed at the pesantren, eight went slightly

further afield in Central Java, one each went to

Sumbawa, Riau, Makassar, and East Kalimantan,

and the rest to West or East Java. Of the 34

graduates the next year, two went to Sumbawa, one

to East Kalimantan, one to Riau, and the rest stayed

on in Java, in most cases, apparently with other

salafi pesantrens.51

Internationally, the school maintains ties to the

Islamic University in Medina, Saudi Arabia, from

which it has received accreditation (mu'adalah) for

its teaching program. It has also received help from

the Saudi government to bring in foreign teachers

and support some of its activities, and from at-Turots

in Kuwait.

The at-Turots network in Indonesia is another

interesting case. Founded by Abu Nida', it now has

several schools with more in preparation. Officially,

only five institutions are owned and operated by Abu

Nida's at-Turots Foundation in Yogyakarta (Yayasan

Majelis At-Turots al-Islami).52 But there is a much

wider informal network of schools that also receive

funding from the Kuwaiti charity, much of it

channelled through the Southeast Asia branch office

of at-Turots in Jakarta.53 At least two of these focus

on recruiting students from predominantly non-

50 For example, al-Irsyad works closely with nine mosques, 24

Muslim kindergartens, and two detention centres. It has

partnership arrangements with two Islamic academies (mahad

aly) in Solo and Salatiga, with LIPIA, and with a state Islamic

academy (STAIN) in Salatiga.

51 Information made available to ICG.

52 They include the Islamic Centre bin Baz in Bantul, Central

Java; the Jamilurrahman al-Salafy Pesantren, also in Bantul;

a clinic and maternity hospital; the magazine al-Fatawa, and

an agency providing travel services and education for

pilgrims to Mecca.

53 They include Ahmad Faiz's Imam Buchori Pesantren, run

by the Yayasan Lajnah Istiqomah; Aunur Rofiq's Mahad al-

Furqon in Gresik, run by the Lajnah al-Furqon al-Islami;

Pesantren Ibnu Taimiyyah in Pontianak, West Kalimantan;

Pesantren Ibnu Taimiyyah in Bogor; the Ukhuwah al-

Muslimin Pesantren in Cisaat; and the al-Imam Pesantren

outside Makassar.

Muslim areas and pride themselves on the number of

converts (mualaf). Recruiting is said to be particularly

strong in West Timor, Flores, and Mentawai, a small,

largely Christian island off the coast of Sumatra. Each

student recruited is expected to stay at the pesantren

for six years, after which males have an opportunity

for fully-funded study abroad, usually at either the

Islamic University in Medina or the Islamic law

faculty of Punjab University in Lahore. They are

expected to return eventually to their places of origin,

with the hope that each will eventually establish a

new pesantren or at least a mosque.54

Yayasan al-Huda, another salafi institution set up in

1998 in Ciomas, Bogor, originally concentrated on

producing memorizers of the Quran. In the interests

of religious outreach, it set up not only kindergartens

but also Radio Al-Imam Swaratama, whose broadcasts

reach well into West Java.

THE RISE OF SALAFISM IN YOGYAKARTA

THE RISE OF SALAFISM IN YOGYAKARTA

Many elements discussed above -- DDII, LIPIA, and

study in the Middle East -- come together in the story

of how one scholar came to occupy a prominent

position in the salafi movement.41 Chamsaha Sofwan,

known now as Abu Nida', was born in 1954 in

Gresik, East Java. He went to elementary school at a

madrasah run by the Nahdlatul Ulama organisation

near his home, then continued his education at a

Muhammadiyah teacher training academy in the same

area. Around 1976, he went to the Karangasem

Pesantren in Paciran subdistrict, Lamongan, East

Java. At the time, it was participating in a DDII

program to send some students to remote areas as

religious preachers (muballigh). 42

Abu Nida' was selected to be sent to West

Kalimantan. He went first to a DDII training program

in Darul Falah Pesantren in Bogor, near Jakarta,

where he and other muballighs were trained in

teaching methods, basic agricultural skills, rural

sociology, and Dayak culture.43 The aim was to spend

two years spreading the faith in animist areas of the

interior while providing rudimentary agricultural

extension services. The young missionaries were

confronted not only with a deeply-rooted indigenous

belief system, but also with Christian missionaries

competing for the same souls. Abu Nida' stayed the

two years and left behind a mosque in the village he

was working in as a measure of his accomplishment.

After working for a while as a muballigh at DDII

headquarters in Jakarta, he received a scholarship

through DDII to study with salafi teachers at the

Imam Muhammad Ibn Saud University in Riyadh.

While there, he helped Ustadz Abdul Wahid at the

DDII office, and since Abdul Wahid was the liaison

between DDII in Jakarta and many Islamic

organisations in the Middle East, he acquired a wide

range of contacts, particularly among Islamic

funding agencies. It was through the DDII office in

Riyadh that Abu Nida' was introduced to the

Kuwaiti-based organisation, Jum'iah Ihya at-Turots

al-Islami (Revival of Islamic Heritage Society), at-

41 Much of the information in this section, particularly on the

career of Abu Nida', is based on the research of Drs.

Sabarudin, M.Si, for the State Islamic Institute in

Yogyakarta. Sabarudin's report, "Jama'ah at-Turats al-Islami

di Yogyakarta", was published in 2000 and made available

to ICG by Dr. Greg Fealy of Australian National University.

42 Sabarudin, op. cit., pp. 35-36.

43 Ibid.

Turots for short, whose representative in Indonesia

he eventually became.44

After completing his studies in 1985, Abu Nida' left

for the Pakistan-Afghan border to join Jamil ur-

Rahman for three months.45 He returned to Indonesia

to teach at Pondok Ngruki, Abu Bakar Ba'asyir's

pesantren, outside Solo, Central Java.46 In 1986, he

married a Ngruki student and moved to Sleman,

Yogyakarta, where he taught briefly in a DDII-run

pesantren, Ibnul Qoyim, and began to make a name

for himself as a salafi teacher. He was reportedly

concerned by the extent to which Islam in the

Yogyakarta area had been corrupted by "innovations".

He felt that young people had been lured away from

religion by the negative impact of modernisation, and

existing Islamic organisations lacked any capacity to

cope with these problems.47

Abu Nida''s dakwah activities brought him into close

association with an instructor in the sciences faculty

of the premier academic institution in Yogyakarta,

Gajah Mada University. Saefullah Mahyudin was

then the head of DDII in Yogyakarta and introduced

Abu Nida' to students, mostly from the science and

technical faculties of Gajah Mada, who were active in

the campus mosque and called themselves Jamaah

Salahudin.48 Students of that group, together with

some of Abu Nida''s fellow alumni from the Middle

East, eventually formed the core of the Indonesian

branch of at-Turots, which was organised in 1988 and

legally established as a foundation (yayasan) in 1994.

In the meantime, however, Abu Nida' and some

campus activists began holding one-month dauroh

sessions at the Ibnul Qoyim Pesantren to propagate

salafi teachings. Members of the dauroh then

formed smaller study circles of ten to fifteen to

44 ICG interview, Yogyakarta, March 2004. The at-Turots

presence in Indonesia is complicated. An at-Turots foundation

run by Abu Nida' in Yogyakarta was described to ICG as the

Indonesian branch of the Kuwaiti group but it is legally

independent. There is also the at-Turots South East Asia office

in Jakarta, which funds a wider group of schools and reports

directly to Kuwait. See Section IVA and VI below.

45 Abu Nida' clearly kept in touch with the Afghan

commander, however, because in 1992, more than six years

after he returned from Afghanistan, Jamil ur-Rahman asked

him to send more Indonesian students to study the salafi

manhaj. Sabarudin, op. cit, p. 43.

46 Concerning this pesantren, see ICG Briefing, Al-Qaeda in

Southeast Asia, op. cit.

47 Sabarudin, op. cit., p.41.

48 Ibid, p.43.

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ICG Asia Report N°83, 13 September 2004 Page 10

proselytise throughout Java and into Sumatra and

Kalimantan.49

Abu Nida' worked closely in all of this with teachers

from the al-Irsyad Pesantren in Tengaran, Salatiga, a

school that since its opening in 1986 had become a

major salafi centre. Its head was a leading salafi

scholar, Yusuf Baisa, and one of its prominent teachers

was Ja'far Umar Thalib, who taught there from the

time he returned from Pakistan and Afghanistan in

1989 to 1993. Abu Nida' at the outset also worked

with leading figures of the tarbiyah movement, despite

the misgivings of salafi purists. He was even willing

initially to cooperate with members of Darul Islam, as

long as the aim was to spread salafi principles.

This cooperation was short-lived, and in 1990, a split

took place between Abu Nida' and some of the

Gajah Mada activists. He believed they were getting

too close to the political activism of the Muslim

Brotherhood and the tarbiyah movement, and

straying from the only true objective of purifying the

faith. The split culminated with a struggle between

the two groups for control of a mosque near the

medical faculty of Gajah Mada University. The

tarbiyah activists won, and Abu Nida' moved closer

to al-Irsyad.

By the mid-1990s, Abu Nida' and a few others

around him were being criticised by salafi purists for

betraying the movement by themselves becoming

too open to hizbiyyah influence.