Concerning the group Murabitun and their shady leader “Shaykh Abdalqadir al-Murabit” formerly known as Ian Dallas, this is pertinent information and warning from a former member of that cult and respected author AbdurRahman Lomax. This is being reproduced here for the benefit of the Muslim community, particularly new converts who are often preyed on by the members of this group. Brother Lomax writes:
I lived for a time, in 1978-79, in Tucson, with the followers of the shaykh, AbdulQadir, and edited and helped to publish a number of books by him. I was ejected from the community rather abruptly, an event which I very rapidly came to appreciate with deep gratitude. I caution my reader against jumping to conclusions about this.
The majority of the people whom I knew as AbdulQadr’s people at that time subsequently left or were thrown out. But I did follow up the web site suggested by Othman and apparently some of the people, especially among the English fuqara, are still with the shaykh. (“Fuqara” literally means “the poor,” but it is used to indicate the followers of a shaykh.)
But what really fascinates me is that, in the United States at least, quite a few of the most knowledgeable Muslims have been associated, at one time or another, with AbdulQadir, some quite closely. AbdulQadr encouraged his followers to pursue their education in traditional ways (at al-Azhar and elsewhere) and he also attracted Muslims who were already well-educated and knowledgeable in the diyn.
So when I saw the article on the Murabitun, which is the name by which his followers are now known, I immediately followed up on it and downloaded the documents at the site. I was immediately struck by one oddity: the style of the writing seemed familiar.
It does, in fact, resemble the style of AbdulQadr himself. I am drawing no conclusions from that fact.
email@example.com (Othman The Italian) wrote:
>The Murabitun sect has for over 25 years used Islam and his people as
>a trampolin to launch freemasonic projects. Its founder, scottish Ian
>Dallas alias Shaykh Abdalqadir al-Murabit, has been an infiltrate
>working closely with right wing neo-nazis and the royal colonial
>family of England.
The article claims that the origins of Ian Dallas are unknown. Probably that is true for him, but Ian Dallas was fairly well-known before he accepted Islam. In the film “Don’t Look Back,” Bob Dylan mentioned him:
“There is only one interesting man in England, and it’s that man Dallas.” Dallas also played the magician, I am told, in the most famous Fellini film, the name of which escapes me at the moment. But I never heard him talk about his pre-islamic life, nor much about himself at all.
>The damage they have inflicted on the Muslim Ummah
>almost can’t be measured:
Well, can it or can’t it be measured? Does that mean that it is very great or very small?
>in Spain they have sold the mosque they ran
>for over a decade to the vatican, ignoring the offers put forth by
>local Muslims; in the UK they attempted a similar act with the Norwich
>Ihasan mosque, but they were promptly stopped by the local Muslim who
>reacted by all possible means.
In Spain, I hope they got a good price.
There are dark implications in the charges. AbdulQadr is called an “infiltrate” (the grammar in the announcement is not as good as on the web page); this is, frankly, ridiculous. He is the leader of a cult, no doubt, and it might be possible that he is “working with the royal colonial [sic] family” in England, but, if so, it would be either calling them to Islam, or working with some of them after they have accepted Islam, or doing business as one would do business with a leading family in a country where one is active.
If a mosque is waqf, it is somewhat offensive that it be sold, but the owner of a building has a right to sell it. Presumably, if they sold a building, they had the right to sell it, else the building was not sold at all…. And that a building is sold to the Vatican (whatever that means: does it mean the Catholic Church or some agency thereof?) is pretty irrelevant.
>Ian Dallas has held secret meetings with ex-CIA agents, freemasons and
>notorious satanist; his litterature is full of reference to the works
>of such people. He went as far as stating that:
And now we come to the meat of the charges. Essentially, the charge is that AbdulQadr is a Sufi. Shocked, I’m shocked….
>– the light of Allah is BLACK,
>– Allah is everywere,
>– the the ummah went astray with Abu Hanifah,
>– Abu Hanifah might have poisoned Ja’far as-Siddiq,
>– The blackstone of the Ka’bah is in reality the Templars’ Holy Grail,
>– Hitler was a Muslim,
>– Saudis are fire-worshippers because they trade in oil,
>…and much more.
Some of these are quite interesting. About the “light of Allah,” what color is it *not*? The one about the Templars is fascinating. AbdulQadr may or may not have said any or all of these things at one time or another, though I somewhat doubt that he said “Allah is everywhere.” However, AbdulQadr was known for saying pretty much whatever needed to be said to shake his people out of their complacency.
> The incredible thing is that for so long he got away
>with it! But then a small group of his follower understood that things
>were wrong and turned against him: they exposed the whole truth,
>working against all odds. Now, after a long struggle, the full text of
>this explosive exposure-book is available on the Net:
What odds? How difficult is it to write a piece and put up a web page? I have not read much of the piece yet, just the first screen of each page and then a fair amount of the postface, a piece by a disgruntled follower — for a short time — of AbdulQadr who clearly has not integrated his experience.
> ,,,,don’t miss it. Before it gets censured!!! After all: you have
>been affected too!!
It would be pretty effective, if one actually fears that there might be some censorship, to post each of the chapters here on s.r.i. But this fear of censorship betrays the paranoia which permeates the book.
Yes, I have been affected, yes, al-hamdu lillah.
I doubt that I would be Muslim today if not for AbdulQadr, though, of course, Allah is the doer of what he intends. In his company and in the company of his followers, I experienced what might be possible in a Muslim society, and then the whole thing was demolished, and I was left to try to rebuild it on my own. This, I think, is his project.
Those who remain attached to him, one should be aware, are not necessarily his true followers. When he told me that I “must” leave, one of his followers said to me, “Don’t pay any attention to that, just hang around and in a few weeks it will all blow over.” I was astounded to hear this.
AbdulQadr had told the story of a faqir of Al-Alawi, I think it was, who was told by his shaykh something like “Go away,” and the man travelled for the rest of his life. He once sent two question to the zawiya for the assembled fuqara to consider. “Are you hobbits, and do you want to change?” (The reference is to Tolkien’s little creatures of comfort and habit.)
The fuqara solemnly considered the question, and decided to send back the message, “Yes, and Yes.” But there was one dissent. I said, for me, the answer was “Yes, and No.” After all, if I wanted to change, surely I would be changing….
I think I may have previously written in s.r.i. how I was asked to leave, but it might have been in private e-mail, so here it is:
I was put into retreat by AbdulQadr, to make hadra. At first, I was not told how long this would go on. I was simply told to stand and make dhikr from fajr to maghrib, and then recite a certain litany until ‘isha, and to continue this until further notice. During the day, other fuqara were sent into the room to stand with me.
Now, I had an image of myself as pretty much of a wimp. But I was amazed to find that, after an hour or two with me, the other fuqara had to stop. They could not keep up.
But, after the first half of a day and the next full day, I was beginning to be pretty sore. And I had business matters which had not been turned over. Anyway, in the middle of the night, I left the retreat and walked home, a few miles away. Shortly thereafter, a message arrived from AbdulQadr. I was to meet him at the zawiya. So I went there and was told that the instructions were that I was to drink a quart of water and have a meal with some meat and wait for him to arrive. Not much later he showed up, and we were left alone.
He said “Don’t worry, I expected you to walk out. But I thought it would take three days.” (Actually, when the khilwa started, I had thought, I could do this for three days, then I’ll have to leave because of the business.)
But I said to him, “I’ve been thinking …” He seemed a bit surprised. “… You told everyone, the other day, that you have been assuming that we have a contract, and that we must tell you if we do not have a contract. Well, we do not have a contract.”
I was referring to “contract” as it is understood in law, which means an agreement between two or more parties where one will do A in consideration of another doing B. It is the essence of a contract that the respective duties be clear. If they are not clear, there is no contract, and it is of the essence of a contract that it cannot be entered into unilaterally. I did not mean that I was not willing or did not *want* to have a contract, but was only indicating that it was not clear.
AbdulQadr’s immediate response was, “you must leave.” Then he said, “It is a shame. You were so close….” Then he said, “You must not talk about fana.” And then he said to go out and eat the meal which had been prepared for me.
So I went out and ate, and the muqaddim (who was subsequently to become another refugee from the fuqara) came and sat with me, and we talked. I said, “when a baby is born, if you try to pull the cord out of the mother too quickly, you can kill the mother.” The muqaddim then went in and spoke with AbdulQadr. He came out shortly and said, “AbdulQadr has three messages for you:”
(1) When you explain a metaphor you kill it.”
(2) You are teaching without knowledge.
(3) You must leave immediately.
When I went home, I found that the fuqara who had been living with me had abruptly moved out. I went to my business, which was being run by fuqara, and it had a note on the door, “closed for the day, sorry for the inconvenience.” I sent a letter to AbdulQadr, I forget what I wrote, probably some bubbles rising from my nafs, and it was returned unopened.
A year or so later, I was travelling in California and I passed through Santa Barbara, where Harun Sugich was living. He had been the muqaddim in Tucson before, somewhat mysteriously, he had been replaced by the man mentioned above. He told me that a few weeks after the incident described, AbdulQadr told him, “I don’t know what AbdulRahman was talking about. I don’t have a contract with anyone.”
Harun gave me a phone number for AbdulQadr who was then in Los Angeles. I called it and one of the English fuqara answered. I said that I had a message for AbdulQadr. He asked me what it was, and I said, “As-salamu ‘alaykum.” The man left the phone for a moment, and then came back. He said, “AbdulQadr returns your salaam and says that whatever you do, you will find success.”
This was, I think, in 1980. I have had no further contact with AbdulQadr.
When the company of the fuqara was taken from me, I was left with nothing but Allah. How could I be other than grateful?
When I was with the fuqara, we spent most of our time sitting around, drinking tea, and talking about how superior Islam was over all the kufr around us. But when I was left to myself, I started to actually read the Qur’an, to put my time into its company. I left Tucson, sold my business (which was a minimum-wage trap for me) for a debt owed, found a new profession (which still supports me and my wife and allows me the time to write), went through personal changes, numerous and extensive, and am still travelling. Perhaps we’ll show up in Philadelphia, perhaps not.
My greetings to the fuqara. Surely the Messenger is found with the fuqara.