[Part 2]: The Devil’s Deception of Anjem Choudary and the Qa-adiyyah of the Era
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Allaah (The Most High) said:
هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ
It is He (Allaah) Who has sent down to you (Muhammad) the book. In it are Aayaat that are entirely clear, they are the foundations of the Book; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking (polytheism and trials)….[3:7] Aaisha (radiyallaahu anhaa) said: The messenger ( sallal.laahu.alayhi wasallam ) recited this ayah and said: “if you see those who follow thereof that is not entirely clear then they are those whom Allaah has named ( as having deviation from the truth). So beware of them.” [Saheeh Al-Bukhari. Book of commentary]
When you look at the shortest explanation of this ayah by the scholars of Tafseer, you find the likes of Imaam Saa’di (rahimahullah) saying that all the Aayaat of the Great Qur’aan are absolutely clear, as Allaah (The Most High) said: [الر ۚ كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِنْ لَدُنْ حَكِيمٍ خَبِيرٍ- A Book whereof are perfect aayaat (in every sphere of knowledge and then explained in detail from One (Allaah), Who is All-Wise, Well-Acquainted (with all things)][Hud. Ayah:1]
The Qur’aan is gathered upon absolute perfection, precision (in its commandments, prohibitions, laws, creed etc), justice and goodness, as Allaah also stated: [ۚوَمَنْ أَحْسَنُ مِنَ اللَّهِ حُكْمًا لِقَوْمٍ يُوقِنُونَ – And who is better in judgement than Allaah for a people who have firm faith” [Maa-idah: Ayah:50 ] All the sections of the Qur’aan resemble each other in beauty and eloquence, and affirms the truthfulness of each other.
As for what is mentioned in this ayah concerning Ihkaam (i.e. the Aayaat of the Qur’aan being perfect, clear and precise in meaning) and Tashaabu (i.e. that some Aayaat in certain places in the Qur’aan require explanation and elaboration through other aayaat), then firstly: ‘Ihkaam’ means that there are those Aaayaat that are clear in what they indicate without any difficulty in understanding them -these Aayaat are the foundations of the Qur’aan to which one returns every affair he finds unclear, and the vast majority of the Qur’aan is comprised of these Aayaat. Secondly: ‘Tashaabuh’ means that there are other Aayaat whose precise intended meaning are either not immediately clear to some people or are misunderstood because they indicate a general unrestricted meaning. Therefore, the vast majority of the Aayaat are clear and manifest to everyone and they are the majority of what is referred back to, and there are Aayaat that are difficult for some people to understand, so it is obligatory to refer those Aayaat to other Aayaat that explains their precise intended meanings. This is the path the Qur’aan takes in confirming the truthfulness of its Aayaat and there are no contradictions or opposition in this.
However, the people are divided into two groups in this affair, and the first group as Allaah stated are those in whose hearts there is deviation (from the truth);-they are those who turn away from uprightness and harbour corrupt intentions. Their intention is misguidance and their hearts are deviated from the path of guidance. These people only cling to those Aayaat that require elaboration and explanation through other Aayaat and they abandon those Aayaat that must be referred back to in order to explain them. And the reason they do this is to seek trials and tribulations for those whom they call to their deviated paths.
Therefore, it is obligated on a Muslim that he does not rush towards the one who quotes Aayaat and Ahaadeeth to support his views until he is certain that such a person is from the well-known people of knowledge, those worthy of being referred back to. And if not, he will fall into the hands of those people whom Allaah has censured in this Ayah-those who solely cling to the Aayaat that require explanation and elaboration in order to deceive the people, whilst desiring trials, tribulations and false interpretations by way of that. So you see him quoting Aayaat and Ahaadeeth to support his claims, but when such Aayaat and Ahaadeeth are examined you find that he only seeks to establish his claims solely by way of those that require elaboration, but he does not refer them back to the ones that give that explanation and elaboration…[Paraphrased: for further details, see: Wasaa-il Ahlil Baatil Fee Taqreeri Baatilihim of Shaikh Muhammad Baazmool: page:20]
An Example of the devilish distortions of the khawaarij in their attempt at utilizing general ahaadeeth to condone murder in the name of Islaam
Some of them utilize general ahaadeeth to either justify the killing of Non-Muslims who are under an agreement with the Muslim rulers/governments or those whose governments have an agreement of peace with the Muslim Rulers/governments. One those ahaadeeth is the one narrated by Jaabir (radiyallaahu anhu) that the prophet ( sallal-laahu-alayhi-wasallam ) said: “Who is willing to kill ka’b bin ashraf for he has been offensive towards Allaah and His Messenger? So Muhammad bin Maslamah said: Do you want me to kill him? The prophet said: ‘Yes’.
The Correct Understanding of this hadeeth
Firstly: This hadeeth has to be understood in the light of another hadeeth in which the Messenger (Sallal-laahu-alayhi-wasallam) said: “whoever kills a Mu-aahid (i.e. a Non-Muslim who has a contract of peace with the Muslim governments/rulers) will not taste the fragrance of paradise….”
Secondly: Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) stated in As-Saarim Al-Maslool vol 1: page:94 that the prophet commanded the killing of ka’b because he was extremely hostile towards Allaah and His Messenger, and this behaviour of his nullified his right to safety. Likewise, this punishment afflicted on ka’b is also to be afflicted upon a Muslim who spreads corruption in the earth or one who practices high way robbery.
Thirdly: This punishment is not carried out by none except the Muslim ruler, because have you not seen that none amongst the companions of the Prophet took it upon themselves to carry out such action until the Messenger (Sallal-laahu-alayhi-wasallam) commanded them to do so.
Fourthly: The killing of specific individuals is not from the way of the people of Islaam absolutely; rather it is only prescribed by the Muslim ruler in specific circumstances against those who openly wage war against the Islamic state or those who insult Allaah and His Messenger. If the Muslim ruler sees the need and benefit to do so, then he may do so. [End of Paraphrased quote: Al-Muhkam Wal-Mutashaabih Fit-takfeer Wal-Jihaad, page 411 onwards…by Shaikh Muhammad Baazmool]
Therefore, O reader! There is no room left for the khawaarij in this affair except to submit to the judgement of Allaah and His Messenger. They invent lies against Allaah and His Messenger by killing Muslims and Non-Muslims whose blood is unlawful to spill. They follow none in this affair but iblees and his armies.
The Devil’s Deception of Anjem Choudary regarding the Muslim Rulers
Imaam al-Barbahaaree said:
“And that we do not contend with or attempt to take away the command from those as-signed with it (i.e., the rulers) due to the say-ing of the Messenger: “There are three things towards which the heart of a Muslim never shows hatred or rancour:
1. Making ones action sincerely for the sake of Allaah; 2. Giving obedience to the rulers (wulatul-amr) and 3. Sticking to the group (jamaa’ah) for verily, their supplication encompasses those who are behind them (i.e. those whom they rule over).”  This is confirmed in His saying: “O you who believe! Obey Allaah and obey the Messenger, and those of you (Muslims) who are in authority”. [an-Nisaa (4):59]
And that the sword is not to be raised against (any of) the Ummah of Muhammad (sallallaa-hu alaihi wasallam). And al-Fudayl said, “If I had a supplication that would be answered, I would not make it except for the leader (Imaam) because when the leader becomes righteous, the towns and servants become safe and secure.” Ibn al-Mubaarak said (in reference to the above saying of al-Fudayl), “O teacher of goodness, who would show boldness towards this besides you?” [End of the words of Bu-khaaree]
Imaam al-Barbahaaree (d. 329H) also said, “Whoever rebels against a Muslim ruler is one of the Khawaarij, has caused dissent within the Muslims, has contradicted the narrations and has died the death of the days of igno-rance.” (Sharhus-Sunnah [p.42])
The Khawaarij are a group who first appeared in the time of ‘Alee. They split from his army and began the grave innovation of takfeer (declaring Muslims, rulers or the ruled, in their view guilty of major sins, to be unbelievers). The Prophet s warned against them in many authentic ahaadeeth, “They are the dogs of Hellfire” .
He also informed us that they would continue to appear until the end of this world, saying, “A group will appear reciting the Qur’aan, it will not pass beyond their throats, every time a group appears it will be cut off, until the Da-jjaal appears within them.” 
Imaam Al-Barbahaaree (d.329H) also said, “It is not permissible to fight the ruler or rebel against him even if he oppresses. This is due to the saying of the Messenger of Allaah to Aboo Dharr al-Ghifaaree, “Have patience even if he is an Abyssinian slave,”  and his saying to the Ansaar, “Have patience until you meet me at the Pool,” (reported by Bukharee from Usayd ibn Hudayr). There is no fighting against the ruler in the Sunnah. It causes de-struction of the Religion and the worldy af-fairs.” Sharh-us-Sunnah, (p. 43).
Abu Bakr al-Aajurree (d.360H) said in ash-Sharee’ah (p. 28), “It is not fitting for the one who sees the up-rising of a khaarijee who has revolted against the Imaam, whether he is just or oppressive – so this person has revolted and gathered a group behind him, has pulled out his sword and has made lawful the killing of Muslims – it is not fitting for the one who sees this, that he becomes deceived by this person’s recitation of the Qur’aan, the length of his standing in the prayer, nor his constant fasting or his good and excellent words in knowledge when (it is clear to him that) this person’s way and methodology (madhhab) is that of the Kha-waarij.”
And Ibn al-Qayyim (d.751H) said in Miftaah Daaris-Sa’aadah (1/119), “And as for Imaam Maalik, then Ibn al-Qaasim said, “I heard Maa-lik say, “Indeed there are a people who desire worship but squander the knowledge (being deprived of it) so they revolt against the Um-mah of Muhammad with their swords. And if they had followed the knowledge, then it would have prevented them from doing that.”
It is authentically reported from the Messen-ger (sallallaahu alaihi wasallam) in the hadeeth of ‘Iyaad ibn Ghunum who said, “The Messenger of Allaah s said, “Whoever desires to advise the one with authority then he should not do so openly, rather he should take him by the hand and take him into seclusion (and then advise him). And if he accepts (the advice) from him then (he has achieved his objective) and if not, then he has fulfilled that which was a duty upon him.”  Reported by Ahmad (3/403) and Ibn Abee ‘Aasim (2/521) with a saheeh isnaad.
And it is also related by Ibn Sa’ad in Tabaqaatul-Kubraa (7/163-165): A group of Muslims came to al-Hasan al-Basree (d.110H) seeking a verdict to rebel against al-Hajjaaj . So they said, “O Aboo Sa’eed! What do you say about fighting this oppressor who has unlawfully spilt blood and unlawfully taken wealth and did this and that?” So al-Hasan said, “I hold that he should not be fought. If this is the punishment from Allah, then you will not be able to remove it with your swords. If this is a trial from Allaah, then be patient until Allaah’s judgment comes, and He is the best of judges.” So they left al-Hasan, disa-greed with him and rebelled against al-Hajjaaj – so al-Hajjaaj killed them all. 
About them al-Hasan used to say, “If the peo-ple had patience, when they were being tested by their unjust ruler, it will not be long before Allaah will give them a way out. However, they always rush for their swords, so they are left to their swords. By Allaah! Not even for a single day did they bring about any good.”
1. Taken from “The Creed of Imaam al-Bukhaaree” Published by Salafi Publications. Translated by Dawud Burbank and Amjad Rafiq.
2. This hadeeth has been reported from a group among the Companions and see Sunan at-Tirmidhee (no. 2657), al-Musnad (4/80, 82 183), ‘Jami’ ul-Usool (1/265) and Majma’uz-Zuwaa’id (1/137-139).
3. Reported from Ahmad and it is saheeh
4. Reported from Ibn Maajah and it is hasan.
5. Reported from Muslim
7. When changing the evil of the rulers, then this should be done by the scholars and not openly as is mentioned by a clear hadeeth of the Prophet, “When you wish to correct the sultan then take him by the hand in secret and advise him.” [Aqeedah at-Tahaawiyyah]
8. He was ath-Thaqafee, and is well known. Adh-Dhahabee said in Siyar A’laam in-Nubalaa (4/343) at the end of his biography, “We revile him and do not love him, rather we hate him for Allaah. He had some some good deed, but they are drowned in the ocean of his sins, and his affair is for Allaah!” [http://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ16&articleID=MNJ160002&pfriend=]
It cannot be hidden from any sane Muslim who is not intoxicated with the innovations and satanic insinuations of the Anjem Choudary that the man is nothing else but an upholder of the methodology of the khawaarij. Therefore, do we follow the way of the Salaf or do we lend an ear to this devil and caller to falsehood?! Do we follow the command of the Messenger (sallal-laahu-alayhi-wasallam) in obeying the Muslim Rulers and fulfilling our agreements with the Non-Muslim, or do we lend an ear to the devil insinuations and beautified devilish views of this criminal khaariji?!
The man is upon nothing else but the way of the Khawaarij Qa-adiyyah—those who condone and incite rebellion against the Muslim rulers whilst utilizing the methodology of those censured in Soorah Aali Imraan Ayaat: 7-9. Likewise, he propagates his corruption and khaariji methodology in the media and aids in the destruction of Islaam. He utilizes every devilish speech at his disposal to bring obscurities in the precise Islamic positions regarding the Muslim Rulers and their relationships with the Non-Muslim governments. Indeed, our religion is clear and there are no obscurities in it; rather trials come about when a devil and evil fool like Anjem Chaoudary propagates falsehood in the name of Islaam. Imaam Barbahaaree (rahimahullaah) said:
”Know that leaving the correct path occurs in two ways. Firstly: that a man strays from the correct path intending nothing but good, so his error is not to be followed since it leads to destruction. Secondly, a man who deliberately opposes the truth and acts contrary to the Pious ones who came before him, he is astray, leading others astray, a rebellious devil within the Ummah. It is a duty upon those who know of him to warn the people against him and to explain his condition to them so that no one falls into his innovation and is destroyed.”
We ask Allaah to protect us and our families from Anjem Choudary and his companions amongst the devils –those who whisper in his heart and urge him towards the innovations, statements, desires and fantaces of the khawaarij. We ask Allaah by His Greatest Name to turn Anjem choudary away from his innovations –those innovations he disseminates like a rabbit dog that attacks every person he sees; but if he persists upon falsehood and bidah thereby distorting Islaam and the Sunnah, and bringing about harm upon the Muslims, then may Allaah repel his harm and gives him what he deserves immediately. Aameen
And Allaah knows best