Flying the Flag for England?

Since the beginning of the FIFA World Cup 2006 and continuing... there has been a rise in the number of people flying the English flag in a desperate attempt to regain national pride. The problem is that this has also become very common within the Muslim community.
The call for integration has affected some Muslims to the extent whereby they have gone out of their way to become more acceptable to the Englishman. They too, in order to show their solidarity and moderation, have flown the English flag over their homes and on their cars, most often not knowing the history behind it.



The national flag of England (otherwise known as the St George flag) bears the blood red cross symbolizing the patron Saint of England: St George. This flag was adopted as the uniform for English soldiers during the Crusades against the Muslims of the eleventh, twelfth and thirteenth centuries and was the flag held by the Christians when marching into battle against the Muslims. At the Church of St. George in Fordington, England, there is a sculpture of St. George on a horse leading the Crusaders to victory at the Battle of Antioch (June 1098); his flag bearing the cross.


It is important to note that the Christian crusades were launched at the Council of Clermont in France, on November 27, 1095 by Pope Urban II in order to fight against the Muslims and gain authority over them, believing that this was god's work. These bloodthirsty crusaders waged a brutal and savage attack against the Muslims killing anyone in sight be it men, women or children resulting in mass killing and bloodshed.

They un-relentlessly tortured and mutilated Muslims with blood flowing up to their knees in the lands of al-Quds without care, showing their barbarity and hatred for the Muslims. This ‘war of the cross’ was fought under the banner of Christianity with the red-blood cross as their emblem. These crusades did not stop; in fact, up until now we see how the Christians of Europe and their illegitimate children in America have once again allied to fight against the Muslims in order to gain power and authority over us with the aim of destroying our belief and ideology. They too believe that they are doing god's work in the service of Christ, even the likes of Bush claim to have received instruction from god telling him to launch a crusade against the Muslims. Bush being the bloodthirsty crusader at the forefront with the cross held high whilst the others follow on behind.


Today this flag is widely used in England as a symbol of national pride and identity more commonly during sporting competitions like the football World Cup. The sad reality is that many Muslims too have taken up this flag and chosen to display it as a symbol of their support for the English.
They seem to be oblivious to the fact that not only does it represent the blood thirsty Christian crusades waged against the Muslims but also the Christian cross which is a symbol of the incorrect belief that Jesus was crucified on it.


Allah (swt) says in the Qur'aan:
"And because of their saying (in boast), "We killed Messiah 'Eesaa (Jesus), son of Maryam (Mary), the Messenger of Allah," - but they killed him not, nor crucified him, but the resemblance of 'Eesaa (Jesus) was put over another man (and they killed that man), and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture."
 [EMQ - An-NIsa: 4:157]


Many Muslims have, as a result of their ignorance, displayed this flag in their houses, shops, cars and even on themselves without knowing the implications of it. The common response from ignorant Muslims is to say, ‘I only support the football team that’s why I’ve got it’, without even taking into consideration the implications of this act. Most often it is these same people who, during the cricket World Cup, will not hesitate to raise the Pakistani or Bengali flag for the same reason.
Yet this is not a valid excuse as is the case if someone was to wear a Jewish skullcap, the Sikh bangle, or any other such religious symbol. In fact, to do such a thing is in itself an act of kufr (disbelief) as this is showing support, acceptance and reverence to their religious symbols.


The fact of the matter is that the English flag is not just a symbol of support for a football team; rather it contains the Christian cross and carries a history of brutality towards the Muslims.


It is reported that Aa'ishah (ra) said: “The Prophet (saw) would not leave anything in his house on which there was a cross but he would alter [deface] it.”
[Saheeh al-Bukhaari]


Furthermore, the Messenger of Allah (saw) said:
“Whoever imitates a people is one of them.”
[Sunan Abu Dawud]
Imitating the Kuffaar in their deen is an act of kufr and this is what holding up, waving or displaying the Christian cross (i.e. the St George flag) amounts to.


We call upon all Muslims to take heed from this message and to remove any flags they may posses however big or small and to advise others to do the same, be they neighbours, family, relatives or friends.

Indeed the standing in front of All Mighty Allaah, is a great standing! This will be a day of Questioning!!!

::: A Conference in response to The Burqa Ban :::

Assalamu'Alaikum Wa Rahmatulaahi Wa Barakaatuh Dear sisters..,

We all pray that you are all well and in the best of Emaan Insha'Allaah, Ameen.

Uk Muslim Women present a one day Interactive Conference In London,
A conference: In Response To The Burqa Ban.


Insha'Allaah, Sisters have organised this very special conference for all the Muslimah's and the Non-Muslim Women too - to come and find out why the Covering of the Muslimah is soo important in our beautiful religion, and why it is that we cover ourselves

Some say that we are 'oppressed' and some say we are a 'threat' but we say we are liberated, Liberated almost 1400years ago! Allahu Akbar!!
Best of all, It is an Order from Our Lord, Most Gracious, Most Merciful

"Oh Prophet! Tell your wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And Allah is Oft- Forgiving, Most Merciful!"
[EMQ - Al-Ahzaab - 33:59]

Stand in solidarity with your sisters , support the womens dawah network - support the event .. support the Burqa.. wear the Burqa
Support the call ... The Burqa .. Your sister ..Your Deen.

Flyer For The Event:

' Burqa or no Burqa ? '

...............................................

On the day There Will Be:

- Free Islamic Literature

- An interactive Islamic Dawah workshops

- Flash Presentation

- Creche facilities for Little ones

ENTRANCE IS FREE

Time:

1- 4pm

Venue:

Grove Road Centre,

Grove Road

Walthamstow

E17 9BU

Come along and find out from Muslimah's about Muslimah's and why we cover.

Please find attached a youtube link and a map (for directions) for this much awaited event taking place very soon..Insha'Allaah!!

For further Information or stall bookings please contact: - 0755-382-2068

Don't be like those who stand in slience in the face of oppression.

London Conferance - Burqa Or No Burqa ?
Link For Video Trailer:
http://www.youtube.com/user/EssenceOfTaqwa#p/f/0/ApE4I0HyRbo

Link For Map:


http://maps.google.co.uk/maps?hl=en&q=map+of+grove+road+walthamstow+e17&rlz=1R2ADSA_enGB381&um=1&ie=UTF-8&hq=&hnear=Grove+Rd,+London+E17&gl=uk&ei=Wt0bTLfHIsT74AbjiIyqCg&sa=X&oi=geocode_result&ct=image&resnum=1&ved=0CBoQ8gEwAA




Please Share and forward This!! This is a WOMEN ONLY event Non muslims welcome.

The Prophet's Battles, Armies and Expeditions

By Imâm ibn al-Qayyim al-Jawziyyah [rahimahullâh]

From "Zâd al-Ma'âd fî Hadyi Khayri-l 'Ibâd"

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All of the Prophet's Ghazwat, Bu'uth and Saraya [1] occurred after the Hijrah, within a span of ten years. There were either twenty-seven Ghazwat, or twenty-five, or twenty-nine. The Prophet[saw] had to fight in nine battles, Badr, 'Uhud, al-Khandaqh, Quraidhah, al-Mustaliqh, Khaybar, al-Fath' (Conquering of Makkah), 'Hunayn and Tâ'if. It was said that the Prophet sallallâhu 'alayhi wa sallam also fought against Banî an-Nadhîr (a Jewish tribe) and at al-Ghabah and Wadi al-Qura, which was a suburb of Khaybar.

As for the Saraya of the Prophet[saw] and the armies he sent, they numbered close to sixty. There were seven major battles: Badr, 'Uhud, al-Khandaqh, Khaybar, al-Fath', 'Hunayn and Tabuk. [2] Several parts of the Qur'ân mentioned these major Ghazwat. For instance, Sûrah al-Anfâl (chapter 8) was revealed about Ghazwat Badr, while the last part of Sûrah ali-'Imrân (chapter 3) was about Ghazwat 'Uhud, from Allâh's statement,

"And (remember) when you [Muhammad[saw] left your household in the morning to post the believers at their stations for the battle"
[EMQ - Surah Al-Imran - 3:121]
until just before the end of the Sûrah.

The beginning of Sûrah al-Ahzâb (chapter 33) was revealed about the battles of al-Khandaqh, Quraydhah and Khaybar. Sûrah al-'Hashr (59) was revealed about Banî an-Nadhîr, al-Fath' (48) about al-'Hudaibiyyah and the battle of Khaybar. The conquering of Makkah was mentioned indirectly in Sûrah al-Fath' and directly in Sûrah an-Nasr (110).
The Messenger Muhammad[saw] was wounded during the battle of 'Uhud. [3] The angels fought alongside the Messenger[saw] during the battles of Badr [4] and 'Hunayn. They also descended during the battle of al-Khandaqh [5] , where they shook the Mushriks [surrounding Madînah] and defeated them. During that battle, the Prophet[saw] threw a handful of sand at the faces of the Mushriks (Polytheists) and they fled [without a fight]. [6]

The Messenger Muhammad[saw] won decisively in two battles, Badr and 'Hunain. He used al-Manjaniq (mongonel, or catapult) during on battle, at-Tâ'if, and took cover behind a trench during Ghazwat al-Khandaqh, also known as Ghazwat al-Ahzâb. Salmân al-Farsi [ra] suggested that the trench be dug in that battle.

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Footnotes

[1] 'Ghazwat', pl. for 'Ghazwah', means battles. The battles that the Prophet[saw] led himself were called, 'Ghazwat', whereas the armies and expeditions he sent while remaining behind are called, 'Bu'uth', pl. for, 'Ba'th', and 'Saraya', pl. for, 'Sariyyah'.

[2] All of which are mentioned in detail later on in, Zâd al-Ma'âd.

[3] Al-Bukhârî (3767) narrated that Sahl bin as-Sa'idi was asked about how the wound of the Prophet sallallâhu 'alayhi wa sallam was treated, and he replied, "'Alî used to bring water in his shield and Fâtimah (the Prophet's daughter and 'Alî's wife) used to wash the blood off his face. Then straw mat was burnt and the wound was filled with it."

[4] Al-Bukhârî (3694) narrated that 'Abdullâh ibn 'Abbâs[ra]said that the Messenger Muhammad[saw] said on the day of Badr, "Here is Jibrîl, holding the head of his horse and wearing war armours." Allâh sent the angels to strengthen their hearts of the believers and to aid them.

[5] Shaykh 'Irfân said, "Allâh[swt] said in Sûrah al-Ahzâb (33:9), 'O you who believe! Remember Allâh's Favour to you, when there came against you hosts, and We sent against them a wind and forces that you saw not [angels during the battle of Al-Ahzâb (the Confederates, Ghazwat al-Khandaq (in 5 AH)]. And Allâh is Ever All-Seer of what you do.' "

[6] Al-Bukhârî (2716) and Muslim (3277) narrated that The Messenger of Allaah[saw] asked for Allâh's wrath upon the Ahzâb, saying: "O, Allâh, Revealer of the Holy Book, and the One swift at reckoning! O, Allâh, Defeat the confederates. O, Allâh, Defeat them and shake them."

Captivated, Imprisoned and Fettered

Imaam ibn al-Qayyim al-Jawziyyah [rahimahullaah]

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Ibn al-Qayyim rahimahullaah said:

And among its effects is that the disobedient (sinner) is constantly in the shackles of his Shaytaan and the prison of his shahwa (desires) and the chains / fetters of his hawaa (whims). So he is a captive, one who is imprisoned and who is tied up. There is no captive in a worse state than the one who is captivated by his worst enemy and there is no prison which is tighter than the prison of hawa (desire) and there is no bond / fetter more strong than the bond of desire.
How, then, will a heart which is captivated, imprisoned and fettered travel unto Allaah and the Home of the Hereafter. How will a person take a single step forward when the heart is bound and harmful things approach it from every direction. The harmful things approach it to the extent that it is tied up [i.e. imprisoned by its desires and whims..].

The example of the heart is like the example of a bird. Every time is ascends it becomes distant from the harmful things and every time it descends the harmful things hurt it. In a hadeeth there occurs that Shaytaan is like a wolf to people. Just as when a sheep has no protector and is in between many wolves, they are quick in causing damage and injury; likewise the servant who does not have guardianship from Allaah, then his wolf [i.e. his desires, whims etc.] is to him a predatory animal. [Thus] there is no escape for the servant from having protection from Allaah.
Taqwaa is a safeguarding for him and a strong shield between himself and the punishment of this world and the Hereafter.


Every time the sheep is close to its shepherd it is more safe from the wolf and every time it becomes distant from its shepherd it is closer to destruction. So its sanctuary is when it is close to its shepherd because the wolf takes the lonely one from the flock and this is the one which is the furthest one of the flock from the shepherd. The basis of all of this is is that every time the heart is distant from Allaah[swt] the harmful things are quick in approaching it and every time it is close to Allaah[swt] the harmful things become distant from it.

Remoteness from Allaah[swt] has levels/degrees, some of which are more severe than others. Heedlesness distances the servant from Allaah and some acts of disobedience are greater than some acts of heedlessness. Some innovations are greater than some acts of disobedience and some things from hypocrisy and Shirk are greater than all of what has preceded.

Awakening

By Ibn al-Qayyim al-Jawziyyah rahimahullâh (d. 751H)

From "Madrâjis as-Salikîn"
Printed in Al-Jumu'ah Magazine

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The first of the ranks of the journey of servititude (ubûdiyah) is awakening, which is alarming and stirring up of the heart from the sleep of heedlessness. By Allâh, how priceless is that revitalising alarm! How valuable and indispensable for the journey! Whoever experiences it, by Allâh, he has indeed experienced the breeze of success.
Without experiencing it, every one is lost in heedlessness. His hearing is asleep while his eyes appear awake. It is this blessed alarm that wakes one up and makes him a seeker of Allâh. The seeker now rolls up his sleeves and musters up his courage to set out on the journey to Allâh, station by station.

Perhaps it is this rising up from sleep that is mentioned in the following Qur'ânic verse:

"Say: I exhort you only to one thing, that you rise up for Allâh's sake in twos and singly, then ponder; there is no madness in your fellow citizen (Muhammad); he is only a warner to you before a severe chastisement."
[EMQ - As Saba - 34:46]

The first realisation that illuminates the seeker upon this awakening is the immensity of gifts of Allâh[swt] upon him. The believer's heart glances at the gifts and bounties of Allâh and is overwhelmed by his own sense of inability to even count them, let alone thank Allâh for them all.

The second realisation is the realisation of the inadequacy of his gratitude and worship to Allâh[swt]. These realisations are in fact both the cause and the effect of the first station of awakening. As the believer (alternatively, the seeker, for there is no difference between the two, every believer is indeed a seeker of Allâh – tr.) advances on his journey and as his heart is sharpened by these two realisations, it becomes incumbent upon him to notice more and more the innumerable inner and outer, open and hidden gifts of Allâh and recognise his own shortcoming in thanking the Giver adequately.

These two realisations make the seeker actualise the supplication of the Messenger Muhammad[saw], in which he said: "(O Allâh), I admit Your bounties upon me, and I admit my sin, so forgive me, for no one can forgive but You!" (al-Bukhârî)
At this point, one realises why this supplication is indeed the master of all supplications for forgiveness (as the Prophet has told us). The believer also realises at this point that if Allâh[swt] were to punish all the dwellers of Heavens and the Earth, He would not be in the wrong. If, on the other hand, He were to exonerate and reward them all, his reward and mercy would far exceed their deeds. The believer, therefore, realises that he must be ever mindful of Allâh's bounties and his own shortcomings.

NONE ENTERS IT EXCEPT THE PURE

The seeker inevitable realizes his sins and failings, and feels that he is in serious danger on account of them. He remembers Almighty Allâh's censure for those who forget the verses of Allâh[swt] after they have been reminded of them:

"And who is more wrongful than one who is reminded of the verses of Allâh, yet he evades them, and forgets what is awaiting him."
[EMQ - Al Kahf - 18:57]

Once the seeker is fully cognizant of his offences, he rolls up his sleeves to compensate for what has been lost. He breaks off the shackles of sins with the strength of istighfâr (seeking forgiveness) and penance. He yearns for purification, just like the purification of gold and silver from impurities when they are burnt, so that he may enter the paradise prepared by his Lord for him, for nothing impure can ever enter the Paradise:


"…those whose lives the angels take in a state of purity, saying (to them), "Peace be on you, enter the Garden, because of (the good) which you did (in the world)."
[EMQ - An Nahl - 16:32]

This purification is carried out by four means:
1) Repentance by turning away from sins (tawbah),
2) Actively seeking forgiveness (istighfâr),
3) Good deeds that erase the bad ones,
4) And calamities that efface the sins.
If one is purified by these four means, he becomes of those who is greeted and congratulated y the angles upon death, and assured by them of his abode in the Paradise, and that he shall see grief and fear no more. Without any of these four, one's repentance is not complete and is not likely to be enough to counter balance his sins.


After one's death, when he is in the state of Barzakh (the state between death and the Final Day), his sins may be effaced by the following:
1) Funeral salâh for him performed by the faithful,
2) The trials of the grave (may Allâh protect us from this),
3) What his brothers from the Muslims present to him after his death, of virtuous deeds, like charity, Hajj, fasting, recitation of the Qur'ân and salâh on his behalf.
The jurists agree that the charity and supplications of the living will reach him and benefit him after his death. Majority include Hajj in this list, while the Hanâbilah include all good deeds in this list; the Hanbalî way being the most liberal of all in this matter.


Those who are still not purified by these means, may be purified by the dreadfulness of the Day of Resurrection or by intercession of those whom Allâh[swt] will allow to intercede that Day, and finally and most importantly, by the pardoning of his Most Forgiving Lord.

If one's sins are still remaining, the Fire or the purgatory then purifies him, the extent of this punishment being proportional to one's sins. When one is cleansed of sins and corruption, and all that is left is pure and good, he is now entered into the Paradise, into which one but the pure may enter.


THREE PARTS OF THE REALISATION

The first of the two realisations, the recognition and appreciation of Allâh's endless bounties, is assisted by three things: the light of intellect, Allâh's favors, and consideration of the suffering of less fortunate people.

The light of intellect is the light that caused one's soul to wake up in the first place. One is able to appreciate the bounties of Allâh only as much as the strength of this light allows him. Some may not realise Allâh's bounties except in ordinary things like food, clothing, safety and their standing in the society.

Such people may not have even a piece of this light from Allâh[swt], for the real bounty to consider and appreciate is the bounty of Islâm, of Îmân, of Allâh's message, of the opportunity to remember Him and the honour to obey Him. This faith is the supreme bounty and gift of Allâh, and one cannot see it expect with the illuminated inner eye.

Sensing the rays of Allâh's favors through the clouds of mundane life and darkness of the desiring self is the second part of appreciation. One observes the unfortunate people who are heedless of Allâh, or lost in innovations (ibtida') and forgotten the essence of the Deen of Allâh[swt].
Such disbelievers and innovators are indeed greater in misery and suffering than those who are dying of starvation and disease. Once the seeker realises the misery of the misguided, he realises the immensity of Allâh's mercy upon him to have guided him, for things are known through their opposites.


THE SECOND REALISATION: OUR SHORTCOMINGS

The second of the two realisations associated with the Awakening of a believer is the realisation of one's sins, which again is assisted by three things. Realising the greatness of the Truth, knowing oneself, and certainty in Allâh's admonitions.

Realising His greatness from the core of one's heart is the key to understanding the enormity of defying Allâh, the Most High. If one contemplates in the greatness of Allâh and his own infirmity and weakness before Allâh, and his need for Allâh at every moment of his life, the enormity and wrongness of his sins becomes glaringly obvious.
Knowing the nothingness of one's own self before Allâh[swt], therefore, is an essential step in abandoning sins.

The axis of all success is belief in Allâh's promises and admonitions; and if this belief dwindles or weakens in the heart, so does any hope for success. Allâh has clearly told us that His verses and signs are of benefit only to those who believe in His promises and warning and fear the punishment of the afterlife:

"Indeed, in these there is a sign only for those who feared the Punishment of the Hereafter,"
 [EMQ - Hud - 11:103]

"You are a warner exclusively for those who fear it (the Last Day)."
[EMQ - An Nazi'at - 79:45]


Those deserving of salvation in this world and in the Hereafter are none but those who believe in and fear the admonition of Allâh, Lord Most High.

"And We will establish you (the believers) on the Earth after them (the disbelievers), that is the reward for those who feared meeting Me, and feared my admonition."
 [EMQ - Ibrahim - 14:14]


REMORSE OF THE LOST MOMENTS

One of the highest grades of this Awakening is the realisation of the lost days of one's life, which leads to the commitment to compensate for the lost time and fill the remaining days with goodness and virtue. Such an awakened soul then is miserly about wasting even an hour, indeed even a breath, in anything that is not helpful in its journey to Allâh. Every wasted moment is a regret and loss on that Day and a hindrance on the journey to Allâh[swt].

Three things enhance the remorse for the lost days and the concern to compensate for them in the remaining days of one's life; knowledge, responsiveness to admonition, and company of the righteous. The more one knows the worth of deeds and enormity of their consequences, the more he realises the worth of his loss.

Similarly, one's responsiveness to the admonisher of his heart (according to a hadîth of the Prophet, every believer has an admonisher in his heart who warns him against possible sins) determines how much he can improve.
The company of people who have great concern for the condition of their hearts and determination to reach the highest levels is another great help in the path of the seeker.

Thus ends the description of the first station (maqâm) of the Madârij (ranks) of the seekers of Allâh

Four Actions Towards Taqwaa

Notes from Hilyatul Awliya wa Tabaqat al Asfiya and Secondary References from Ibn al-Qayyim.
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"And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth, prepared for Al Muttaqoon."
[EMQ - Al- Imraan - 3:133]

1. BRINGING THE SELF TO ACCOUNT FOR HIS DEEDS

Allah[swt] says in the Qur'an:
"O you who believe! Fear Allah and keep your duty to Him. And let every person look to what he has sent forth for the morrow, and fear Allah. Verily, Allah is All-Aware of what you do."
[EMQ - Al- Hashr - 59:18]

When a Muslim takes account of his own deeds he is able to realize his mistakes and correct them. Those who do not engage in accounting their own deeds, only condemn themselves in front of Allah[swt].

Allah[swt] said in the Qur'an:
"So, by your Lord (O Muhammad) We shall certainly call all of them to account. For all that they used to do."
[EMQ - Al- Hijr - 15: 92-93]

Ibn Qayyim[rh] said "Condemning oneself is a practice of the truthful. A servant draws closer to Allah in a moment (when he condemns himself) much more than he would do so through actions."

When a Muslim takes account of his actions, he is able to realize the right of Allah over him. Ibn Qayyim also said "A benefit of understanding Allah's right over the servant is that it breeds condemnation of oneself and delivers one from showing off and vanity. It also opens the door of humbleness in front of Allah and closes the doors of conceit.

It allows one to realize that salvation is only through Allah's grace and mercy. It is Allah's right that He should be obeyed and not disobeyed: that He should be remembered and not forgotten and that He should be appreciated and not unappreciated.

Whoever thinks over these things will know with certainty that he cannot fulfill these conditions and, thus, has to resort to Allah's mercy. Such a person will be convinced that he cannot rely on his actions, lest he be destroyed. Many people think about their rights over Allah and do not about His rights over them.
This is how there are detached from Allah and deprived of the desire to meet Him. This is the epitome of ignorance of their Lord and of themselves."
[Ighathatul lahfaan 1/99-101; secondary reference]

A'isha[ra] was once asked about the verse,

"Then We gave the Book the Qur'an) for inheritance to such of Our slaves whom We chose (the followers of Muhammad) Then of them are some who wrong their ownselves, and of them are some who follow a middle course, and of them are some who are, by Allah's Leave, foremost in good deeds. That (inheritance of the Qur'an), that is indeed a great grace."
[EMQ - Al-Fatir - 35:32]

She answered "'My son! They are in Paradise. Those who raced towards good deeds are those who lived during the time of Rasulullah sallallahu alayhi wa sallam who testified to their sustenance and Paradise. As for those who were moderate, they followed him among his companions and caught up with him. And as for those who wronged themselves are concerned., they are people like me and you."

Abu Darda[ra] said "No one can achieve complete understanding of Islam until he condemns people for the sake of Allah and then returns home and condemns himself even more."

Imam Ahmed[rhm] related from Wahab ibn Munabbah[rhm] "It is written from the family of Dawood[as] "An intelligent person should not be distracted on four occasions; when he is supplicating to his Lord, when he is auditing himself, when he is being informed by his friends about his shortcomings, and when he is alone with himself."

Omar Ibn Khattab[ra] said "Take account of yourselves before you are taken to account [by someone else], weigh your deeds before they are weighed [by someone else]."

Hasan al Basri[rhm] said about the verse "No. I do swear by the criticizing self..."
[EMQ - Al- Qiyamah - 75:2] : A believer will always be critical of himself in his food, his drink and his speech. A sinner will not criticize himself."
He also said "A believer is a guardian over himself: he acounts himself for Allah. Those who take account of themselves in this world will be audited lightly in the Hereafter. Those who take this issue lightly will find their auditing very difficult."

2. DISCIPLINING ONE'S SELF FOR ITS SHORTCOMINGS

We are not made perfect by Allah subhana wa ta'ala and we inevitably have our shortcomings. The pious predecessors differed with us in that they were harsh on themselves when it came to their shortcomings because they knew that obedience can be very difficult.

In the Qur'an we are told that (Iblis) said:

"Because you have sent me astray, surely I will sit in wait against them (human beings) on Your straight path. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones."
[EMQ - Al-Araaf - 7:12-17]

The pious predecessors were always fully aware of this and did everything to their capability to take their souls into account for its shortcomings, all out fear, love and hope in Allah[swt].

Tameem Dari [ra] failed to wake up for Tahajjud one night and he stayed awake at nights in prayer the whole of the next year. Talhah radi Allahu anhu became preoccupied with a bird on his wall on his orchard while he prayed and he donated the wall as redemption for that shortcoming.

Imam Muhammad ibn Sireen narrated that Abu Hurairah[ra] said "Sometimes I fell unconscious in between the mimbar of The Messenger Muhammad[saw] and the chamber of A'isha. People would say "Maybe he is mad!" However, Allah[swt] knows best that I am not mad, but my hunger made me fall." Omar[ra] gave a piece of land when he missed 'Asr prayers in a group, and ibn Omar used to stay awake the whole night if he missed a group prayer and then he would free two slaves.

Allah[swt] said in the Qur'an
"And those who kept their duty to their Lord will be led to Paradise in groups, till, when they reach it, and its gates will be opened (before their arrival for their reception) and its keepers will say: Salamun 'Alaikum (peace be upon you)! You have done well, so enter here to abide therein."
[EMQ - Al- Zumar - 39:73]

3. BRINGING THE SELF TO DO ACTIONS OF OBEDIENCE
When a Muslim knows the value of the Hereafter, making an effort to have a pleasant abode is no longer difficult. This is why the pious predecessors acted upon the Qur'an and Sunnah. Abu Bakr Siddiq[ra] said "Whoever enters his grave without any provisions is like the one who mounts the sea without a ship."

Bringing the self to do actions of obedience to Allah[swt] has a great deal to do with being content by Allah's decree. This state can only be attained by those who seek to have great knowledge and love. And so, by this it is possible to find pleasure in whatever they have been given by Allah[swt] whether it is a trial or a tribulation, JUST BECAUSE, it comes from Allah[swt].

Allah[swt] said in the Qur'an
"Whoever acts righteously, whether male or female, and is a believer, We will surely give him life with a good life, and We will surely give them their reward in accordance with the best of what they used to do..."
[EMQ - An-Nahl- 16:97]

Ahmad bin Bindar narrated that Abu Hurairah cried during his last illness, and when asked about it he said "Surely I am not crying being attached to your world, but rather for the long journey awaiting me, and the little provisions I have prepared for it. This morning, I am descending upon either paradise, or hell, and I have no idea towards which of the two I will be taken!"

Narrated Muawiya: I heard the Messenger Muhammad[saw] saying, "A group of people amongst my followers will remain obedient to Allah's orders and they will not be harmed by anyone who will not help them or who will oppose them, till Allah's Order (the Last Day) comes upon them while they are still on the right path."
[Sahih Bukhari: Volume 4, Book 56, Number 835]

Abdur Rahman ibn Abdullah bin Mas'ud narrated that someone asked his father "O Abu Abdur Rahman, teach me a few words that are all-encompassing and beneficial, so that I will need no further elaboration!" Ibn Mas'ud said "Worship Allah and associate nothing with Him. Live by the dictates of the Qur'an and pursue its guidance. Accept the truth and justice even if they come from a stranger you do not recognize, or even from someone you disregard as despicable, and refute falsehood even if it comes from a sibling you love."

Yahya ibn Mu'adh[rhm] said "Congratulations to those who leave the world before it deserts them; to those who build their graves before they enter them; and to those who please their Lord before they meet Him."

Thus we should try to bring ourselves to the very best of our abilities to do actions of obedience to Allah [swt].

In Sahih Muslim it has been related that on the authority of A'isha[ra] The Messenger Muhammad[saw] said "Everyone of the children of Adam has been created with three hundred and sixty joints; so he who declares the Glory of Allah, praises Allah, and declares Allah to be one, Glorifies Allah, and seeks forgiveness from Allah, and removes stone, or thorn, or bone from people's path, and enjoins what is good and forbids what is evil, to the number of those three hundred and sixty, will walk that having removed himself from hell."

Abu Dharr[ra] reported "Some of the people from among the companions of The Messenegr Muhammad[saw] said to him: "O Rasulullah, the rich have taken away all the reward. They observe prayer as we do; they keep the fasts as we keep, and they give sadaqa out of their surplus riches.
Upon this he[saw]said "Has Allah not prescribed for you by following which you can also do sadaqa? In every declaration of the glorification of Allah there is sadaqa, and every takbir there is sadaqa and ever declaration that He is One is a sadaqa, and enjoining of good is a sadaqa, and forbidding of that which is evil is a sadaqa, and in man's sexual intercourse with his wife there is sadaqa."
The companions said "Rasulullah is there reward for him who satisfies his sexual passion among us?" He said "Tell me if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward."
[Muslim]

Abu Dharr[ra] asked The Messenger Muhammad[saw] "Which action is best?" he [saw] said "Faith in Allah and Jihad in the way of Allah." He asked "Which neck is best for emancipation?" he [saw] said "That which is dearest of them in price and most valuable of them near its masters." He asked "If I cannot do it?" The Messenger Muhammad [saw] said "You shall help a laborer or work for one who is disabled." He asked "If I cannot do it?" he [saw] said "You shall call the people from wrong doing, because it is charity which you bestow upon yourself."
[Agreed upon/Riyadhus Saleheen]

Allah[swt] said in the Qur'an
"If anyone does a righteous deed, it is for his own soul."
[EMQ - Al- Jaathiyya - 45:15]
And, He has promised us in the Qur'an
"And whoso does good an atom's weight will see it then."
 [EMQ - Az-Zilzaal - 99:7]


4. SEEKING THE COMPANY AND KNOWLEDGE OF THE PIOUS

Unnecessary company is a disease that causes much harm. The wrong kind of companionships often afford one to be deprived of Allah's blessings Companionship in this life should be beneficial for one's akhirah. Ibn Qayyim[rhm] cites four different kinds of companionships:

a) People whose company is like food. It is indispensable, night or day. Once we have taken our need from this company we can leave it until we need it again. These are people with knowledge of Allah[swt], who are pious, who wish well for Allah[swt], His prophet[saw] and His servants. Associating with them is an achievement in itself.

b) People whose company is like a medicine. Their company is only needed when a disease sets in. When you are healthy you have no need for them, but mixing with them is sometimes necessary such as livelihood, business and consultation. Once what you need has been fulfilled, mixing with them should be avoided.

c) People whose company is harmful. Mixing with these people is like a disease, in all its variety and degrees. You will never benefit from them in this life or in the next life if you have them for company. You will lose either one or both of your deen and your livelihood because of them. If their companionship has taken hold of you and is established then it becomes fatal.

Among such people are those who neither speak any good that might benefit you, nor listen closely to you so that they might benefit from you. They do not know their souls. Their words are like lashes, while all the while they are full of admiration for and delight in their own words. They cause distress to their company, while believe they are the center of attraction.
Mixing with such a person will inevitably come to an end and is destined to be doomed. In such cases a person should just hold on to good behavior, only presenting such company with his outward appearance, until Allah subhana wa ta'ala offers him a way out of this company and out of its afflictions.

d) People whose company is evil in itself. This is like taking poison, its victim either finds an antidote for it or dies. Many belong to this category. They are people of shirk and misguidance who abandon the Sunnah and bring their personal beliefs as the truth. A Muslim should not sit in their company nor mix with them. The result of which will be a death of the heart.

With these kinds of companionships, we need to be more aware of what we choose to surround ourselvers with.
In addition, Hasan al Basri said "The heart becomes corrupt in six ways: commiting sins in the hope of repenting, seeking knowledge and not applying it, practice without ikhlas (sincerity), eating the sustenance of Allah without appreciating Him, not being please with Allah's decree and burying the dead without learning from them."


Thus, in our effort to have increased taqwa we must surround ourselves with company who only seek to please Allah[swt] in speech and in actions. We must also take time to acquire knowledge from the pious of the past and of the present. And finally, we likewise must make an effort to keep company of those who are hungry for knowledge about Allah[swt] and The Messenger Muhammad[saw].

The Best Quality is to Have Trust in Allaah

Shaykh ul-Islaam ibn Taymiyyah[rahimahullaah]


As for the next part of the question, about the most valuable quality to aim for, then the answer to this is that the best prize is to have trust in Allaah, reliance upon Him of His sufficiency, and keeping a good opinion of Him, the latter being that if anyone is anxious regarding their sustenance then he should turn to the shelter of Allaah, as the Exalted said, from what is narrated by His Prophet, sallallaahu `alayhi wa sallam,

"Oh My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you."
[Upon Abu Dharr, related by Muslim, At-Tirmidhee, and Ahmad]

In this regard there is also a hadeeth which at-Tirmidhee narrates from Anas (radiyallaahu `anhu), who said that the Messenger Muhammad[saw] said:
'Each of you should ask for his needs from Allaah, even if the strap of your sandal breaks, because if Allaah does not facilitate it, it will never be possible.'

Allah the Most High says in His Book:
"...But ask Allaah for His bounty..."
[EMQ - An Nisa - 4:32]

"And when the prayer is finished, then you may disperse through the land, and seek the Bounty of Allaah..."
[EMQ - Al - Jumu'ah - 62:10]

Although this aayah is in the context of the congreagational Friday prayer, its meaning applies to all the prayers. That is why- and Allah[swt] knows best - The Messenger Muhammad[saw] instructed the person entering the mosque to say,
'Allaahummaftah lee abwaaba rahmatik' (O Allaah! open the doors of Your mercy for me)

and when leaving the mosque to say,
'Allaahumma innee as'aluka min fadlik' (O Allaah! I ask of You some of Your Bounty)
[Muslim, Aboo Daawood, an-Nasaa'ee, ad-Daarimee, ibn Maajah, Ahmad, Aboo 'Awaanah, Abdur-Razzaaq and al-Baihaqee]

Also the Friend of Allah[swt] (i.e. Ibraaheem, [as]) had said:
"...then seek sustenance from Allaah, serve Him, and be grateful to Him."
[EMQ - Al - Ankabut - 29:17]


This is a command, and a command signifies obligation. Therefore, to seek help from Allaah and to entreat to Him in the matter of livelihood and others is a fundamental principle. Furthermore, it is important in seeking a livelihood that one should acquire wealth with generosity of heart and not with greed so that he may be blessed in it.
Neither should he make the wealth the primary aim; rather, he should regard wealth much as he regards the toilet, which he has need of but it has no place in his heart, and he only resorts to it when necessary.

A marfoo` (i.e. report consisting of a chain of narration that goes back to the Messenger Muhammad[saw]s hadeeth which is related by At-Tirmidhee and others states that, "He who begins the morning with this world as his greatest concern, Allah[swt] disperses his collected gains and puts its loss in front of him, and only that of the world comes to him which is written for him. And he who begins the morning with the Hereafter as his greatest concern, Allah[swt] gathers for him his works and creates richness in his heart due to them, and the world comes to him subserviently."
[Related by aA-Tirmidhee with a da`eef isnaad, but the hadeeth is saheeh due to the supporting narrations of ibn Maajah, Ibn Hibbaan and Ahmad]

One of the Salaf said, "Each of you is in need of the world, but you are in more need of your portion in the Hereafter. Therefore, if you are in search of your portion in the Hereafter first and foremost, then you will achieve your portion of the world in passing, such that it is taken care of as it comes."

Allah the Exalted says:
"I have only created jinn and men that they may worship Me. No sustenance do I require of them, nor do I require that they should feed Me. For Allaah is He who gives (all) sustenance, Lord of Power, Steadfast (forever)."
[EMQ - Adh - Dhariyaat - 51:56-58]

Letter from a captive to his wife [6/04/2008]

In the Name of Allah, ar-Rahmaan, ar-Raheem.

As-Salaamu Alaikum wa-Rahmatullahi wa-Barakaatuh,

Firstly, I pray that this letter reaches you, and if it does, I pray that it reaches you in the best of Imaan and Tawheed.

I’m finding it extremely difficult to write this letter, simply because I just don’t know where to start. There’s so much to say in such little time and difficult circumstances, so forgive me if the content of this letter seems all over the place.

I want to start by saying marrying you was definitely one of the best decisions I have ever made in this dunya. And I have enjoyed every day, month and year with you.

A lot has happened in the past year or so, and after I was arrested much of our plans were shattered by the Kuffaar (may Allah curse them). But Allah says, “they plot and plan, but Allah is the best of planners.” Perhaps my arrest was for the best of both of us, and our children – to strengthen our Imaan, return to our Lord in worship (exclusively) and remind us of how insignificant this dunya is.

I am now in a position where I do not know when I will see you next. In fact, there’s a possibility that I may never see you again, if the Kuffaar trump up more charges against me. But do not be disheartened. We accept whatever Allah has decreed and destined for us – the good and the bad of al-Qadr.

What if I were to pass away today, what would you do? You would have to continue with your life. And what about before we were married, weren’t you able to cope with life? You do not need or rely on me. It is Allah we need and rely upon. So whether I’m with you or not, Allah will continue to provide for us and look after our affairs. Allah is sufficient for us, and He is the best Disposer of affairs.

On the Day of Judgement you will flee from me and your children, as every person on that Day will have enough to worry about for themselves. You need to focus and prepare for this Day more than anything else, because that Day could be tomorrow, next week or in a few months.

Continue studying the Deen, focusing on your Salaat and prayers, distinguishing yourself from the Kuffaar (even by your dress), carrying da’wah, working to establish Allah’s Deen and memorising from the Book of Allah. Always be around good company (practising sisters who are obedient to Allah and to their husbands) and be with the Jamaa’ah that is following the manhaj of the Messenger (SAW) and his Companions. Remember that Shaytaan is with the individual.

One of the best investments we have in this dunya is our children. Teach them to read the Qur’aan, and teach them what is halaal and haraam. You and I (inshallah) will both get the reward for every good deed they do, even after we pass away! And make sure they always eat halaal. Check every label and product. A child that grows up eating haraam will be disobedient and rebellious to Allah, and even to you!

My dear wife, to me you are the most beautiful woman of this dunya today – not just by your looks but also by your character. I have every bit of faith in you. And you have been the best friend, companion, wife and partner. You are a precious jewel that is simply irreplaceable. You are, inshallah, as the Aayah states:

“…Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husband’s absence what Allah orders them to guard (e.g. their chastity, their husband’s property, etc.)…”
[EMQ - An-Nisaa - 4:34)

You are upright, honourable, dignified, beautiful and charismatic. You have always been obedient to me, fulfilled my rights and guarded your chastity and my property. And every time I look to your face it brings happiness to my heart. The Messenger Muhammad (SAW) said:

“The best woman is one who pleases you when you look at her, obeys you when you order her, and guards herself (her chastity) and your wealth in your absence.” (Tabaraani)

I have enjoyed every moment with you – whether by sitting by your side, having a cup of tea, dinner with the family, eating at our favourite restaurants, discussing the da’wah, singing nasheeds, reading Qur’aan, going to talks, or taking the kids to the park. I even used to enjoy winding you up sometimes! I miss everything about you – your smile, character, beauty, friendship, cooking, taste in fashion, and attention to detail.

Please forgive me for every time I have hurt you or been discourteous towards you. There have been many times when you have been under much stress, particularly when the bills have pilled up over many weeks. It really breaks me when I see you distressed, and sometimes I even feel incompetent, because it is my responsibility to pay the bills, do the shopping and make sure you feel safe, secure and tranquil. I sometimes feel I have failed you as your husband, but I’m sure you are aware that the life I lead as a daa’ie is not an ordinary one. You know my priorities are to Allah and His Deen, particularly in this time of crisis, in which the Shariah is not being implemented, we have no Ameer ul-Mu’mineen and Muslim land is under occupation. But I believe because you have been so patient and helped me with my responsibilities, Allah has always helped us find a way out of our difficulties. And whenever I became busy with the dunya and neglected my duty of commanding good and forbidding evil, those were the times when we would argue and face hardship.

The Messenger Muhammad (SAW) said: “Any woman who dies and her husband is pleased with her will enter Paradise.” (Ahmad)

I want you to know that I am very pleased with you, and I pray that Allah enters you into Jannat ul-Firdaws, inshallah. Not many women are able to attain their husband’s pleasure, but you have done it. You have the golden opportunity to reach the highest level in Jannah. You are married to a man who was imprisoned by the Kuffaar for his Deen, and if you remain steadfast and patient you will earn a great reward in the Akhirah, inshallah.

I have the opportunity to attain shahaadah (if I die behind bars), and I want you to enjoy with me the privileges of the Shaheed, if Allah accepts me. We will have, in Jannah, the house we have always dreamed of. Which prince, king or celebrity today has a palace 60 miles high and wide, that is made of gold bricks and pearls? Which king today has 80,000 servants? Can you imagine that? Never having to cook and clean or do the ironing again. After such a prospect, how could any woman contemplate on abandoning her husband while he is in prison or in jihad? Such a woman can only be described as foolish, to say the least!

The Messenger Muhammad (SAW) said that there is no barrier between Allah and the oppressed person who supplicates to Him.

May Allah unite us in Jannah and keep us firm to the haq, and make us die as Muslims. Remember me in your du’aa and look after the amaanah I have entrusted you with.

O Allah destroy all of those who have separated me from my wife and children! O Allah put them in chains of fire and make them walk on their faces on the Day of Resurrection! O Allah divide their families, ruin their lives and give them a slow and painful death!

O Allah destroy the filthy Taaghout who thought he had the right to judge me and steal Your attributes! O Allah make him choke on his own saliva and burn him in Hell.

O Allah, make us submissive to You and obey You in hardship and ease.

“Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqoon.”
[EMQ - Al-Furqan - 25:74]

“Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manaasik (all the rituals), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.”
[EMQ - Al-Baqarah - 2:128]

Victory Is From Allah[swt]

Allah[swt] Grants Help and Victory to Followers of the True Deen.

By Imam ibn al-Qayyim al-Jawziyyah[rhm]

A lot of people think that followers of the True Religion are humiliated, subdued and always defeated, unlike those who follow other paths. So they do not have certainty in Allâh's promise of victory for His religion and His servants. Rather, even if they don't say it, they think that this promise is either particular to a specific group, or to a specific time, or they link it to Allâh's will (not related to any rules that Allah set in His creation).

This (attitude and understanding) is due to absence of certainty in the Promise of Allâh, the Most High, and due to a poor understanding of His Book.

1. Allah[swt] has explained in His Book that He is the Helper of believers in this world and the next:
Allah[swt] says:
"Indeed We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will stand."
[EMQ - Ghaafir - 40:51]

"And whoever is an ally of Allâh and His Messenger and those who have believed - indeed, the party of Allâh - they will be the predominant."
[EMQ - Al-Ma'idah - 5:56]

"Indeed, the ones who oppose Allâh and His Messenger - those will be among the most humbled. Allâh has written [i.e. decreed], 'I will surely overcome, I and My messengers.' Indeed, Allâh is Powerful and Exalted in Might."
[EMQ - Al-Mujaadala - 58:20-21]

There are many such verses in the Qur'ân.

2. Allah[swt] has also explained in the Qur'ân that what befalls a servant from calamity, or defeat, or other than that, is because of his sins. Allah[swt] has explained both of these principles in His Book, so when you join them, the reality of the matter will become clear to you, problems will completely disappear, and you will be in no need of unnecessary, burdening explanations, or far-fetched interpretations.

Allah[swt] has explained the first principle in different ways, including what has preceded (in the verses above). Likewise, He censured one who seeks help and honour from other than the believers, as in His saying:
51] "Oh you who have believed do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you then indeed, he is [one] of them. Indeed, Allâh guides not the wrongdoing people."

52] "So you see those in whose hearts is disease [i.e. hypocrisy] hastening into [association with] them, saying, 'We are afraid a misfortune may strike us.' But perhaps Allâh will bring conquest or a decision from Him, and they will become, over what they have been concealing within themselves, regretful."

53] "And those who believe will say [i.e. about the hypocrites and their exposure], 'Are these the ones who swore by Allâh their strongest oaths that indeed they were with you?' Their deeds have become worthless, and they have become losers."

54] "Oh you who have believed, whoever of you should revert from his religion - Allâh will bring forth [in place of them] a people He will love and who will love Him [who are] humble toward the believers, powerful against the disbelievers; they strive in the cause of Allâh and do not fear the blame of a critic. That is the favour of Allâh; He bestows it upon whom He wills. And Allâh is all-Encompassing and Knowing."

55] "Your ally is none but Allâh and [therefore] His Messenger and those who have believed - those who establish prayer and give zakâh, and they bow [in worship]."

56] "And whoever is an ally of Allâh and His Messenger and those who have believed - indeed, the party of Allâh - they will be the predominant."
[EMQ - Al-Mai'da - 5:51-56]

So Allah[swt] rebuked those who seek help from other than His party and informed that His party – they will be the predominant.
In this regards, Allah[swt] said,
"Give tidings to the hypocrites that there is for them a painful punishment. Those who take disbelievers as allies instead of the believers. Do they seek with them honour [through power]? But indeed, honour belongs to Allâh entirely *."
[EMQ - An-Nisaa - 4:138-139]
[* Being the source of all power and honour, Allâh grants them to whom He wills.]

"They say, 'If we return to Al-Madînah, the more honoured [for power] will surely expel there from the more humble.' And to Allâh belongs [all] honour, and to His Messenger, and to the believers, but the hypocrites do not know."
[EMQ - Al-Munaafiqoon - 63:8]

"Whoever desires honour [through power] - then to Allâh belong all honour. To Him ascends good speech, and righteous work raises it *."
[EMQ - Faatir - 35:10]
[*For acceptance by Allah, meaning that righteous deeds are confirmation and proof of what is uttered by tongue.]
That is, whoever seeks honour, let him seek it by obedience to Allah[swt] through good speech and righteous work.

"It is He who has sent His Messenger with the guidance and the religion of truth to manifest it over all religion, although they will associate others with Allah dislike it."
[EMQ - At-Taubah - 9:33]

"Oh you who have believed, shall I guide you to a transaction that will save you from a painful punishment? [It is that] you believe in Allâh and His Messenger and strive in the cause of Allâh with your wealth and your lives. That is best for you, if you should know. He will forgive for you your sins and admit you to gardens beneath which rivers flow and pleasant dwellings in gardens of perpetual residence. That is the great attainment. And [you will obtain] another [favour] that you love - victory from Allâh and an imminent conquest; and give good tidings to the believers."
[EMQ - As-Saff - 61:10-13]

That is, He will give them another [favour] besides forgiveness of their sins and entrance to the Paradise – help and victory:
“Oh you who have believed, be supporters of Allâh, as when Jesus, the son of Mary, said to the disciples, 'Who are my supporters for Allâh?' The disciples said, 'We are supporters of Allâh.' And a faction of the Children of Israel believed and a faction disbelieved. So We supported those who believed against their enemy, and they became dominant."
[EMQ - As-Saff - 61:14]

Allah[swt] said to Isaa[as] "Indeed I will take you and raise you to Myself and purify [i.e. free] you from those who disbelieve and make those who follow you [in submission to Allâh alone] superior to those who disbelieve until the Day of Resurrection."
[EMQ - Al-Imraan - 3:55]

So because the Christians follow him, they are superior to the Jews until the Day of Resurrection, and because Muslims follow him more than the Christians, they are superior to them until the Day of Resurrection.

The All-Mighty Lord! said to the believers, "And if these [Makkans] who disbelieve were to fight you, they would certainly turn their backs [in flight]. Then they would not find a protector or a helper. [This is] the established way of Allâh which has occurred before. And you will never find in the way of Allâh any change."

[EMQ - Al-Fath - 48:22-23] This is addressed to the believers who fulfilled both outward and inward realities of faith.

“Indeed, the [best] outcome is for the righteous." [EMQ - Hud - 11:49] And, " The [best] outcome is for [those of] righteousness." [EMQ - Ta-Ha - 20:132] The intended here is the outcome in this world before the next, because He mentioned this after the story of Nûh, and his victory over his people and patience with them.
So He[swt] said,
"This is from the news of the unseen which We reveal to you, [O Muhammad]. You knew it not, neither you nor your people, before this. So be patient, indeed, the [best] outcome is for the righteous."
[EMQ - Hud - 11:49] That is, the outcome of help for you and those with you, as it was for Nuh[as] – and those who believed with him.

Allah[swt] says,
"And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you and the [best] outcome is for [those of] righteousness."
[EMQ - Ta-Ha - 20:132]

"If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are patient and fear Allâh, their plot will not harm you at all. Indeed, Allâh is encompassing of what they do."
[EMQ - Al-Imraan - 3:120]

"Yes, if you remain patient and conscious of Allâh and they [i.e. the enemy] come upon you [attacking] in rage, your Lord will reinforce you with five thousand angels having marks [of distinction]."
[EMQ - Al-Imraan 3:125]

He said, relating the words of Yusuf[as] – that he was helped due to his taqwa and his patience. So he said, "'I am Joseph, and this is my brother. Allâh has certainly favoured us. Indeed, he who fears Allâh and is patient, then indeed, Allâh does not allow to be lost the reward of those who do good.'"

[EMQ - Yusuf - 12:90]

"Oh you who have believed, if you fear Allâh, He will grant you a criterion and will remove from you your misdeeds and forgive you. And Allâh is the possessor of great bounty."

[EMQ - Al-Anfaal - 8:29]

The criterion is honour and help, and victory and light, which distinguish between the Truth and the falsehood.

"And whoever fears Allâh – He will make for him a way out. And will provide for him from where he does not expect. And whoever relies upon Allâh – then He is sufficient for him. Indeed, Allâh will accomplish His purpose. Allâh has already set for everything a [decreed] extent."

[EMQ - At-Talaq - 65:3-4]

Ibn Majah and Ibn Abu Dunya have related on the authority of Abu Dharr[ra] that the Messenger Muhammad[saw]said: "If all people acted in accordance with this ayah, it would suffice them."
[Narrators of the hadîth are trustworthy except that the chain is disconnected, so the hadîth is weak]
This is related to the first principle.

As for the second principle:

"Why [is it that] when a [single] disaster struck you [on the day of Uhud], although you had struck [the enemy in the Battle of Badr] with one twice as great, you said, 'From where is this?' Say, 'It is from yourselves [i.e. due to your sin].' And Allâh, over all things, is competent."
[EMQ - Al-Imraan - 3:165]

"Indeed, those of you who turned back on the day the two armies met [at Uhud] - it was Satan who caused them to slip because of some [blame] they had earned. But Allâh has already forgiven them. Indeed, Allâh is Forgiving and Forbearing."
[EMQ - Al-Imraan - 3:155]

"And whatever strikes you of disaster - it is for what your hands have earned; but He pardons much."
[EMQ - Ash-Shura' - 42:30]

"Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He [i.e. Allâh] may let them taste part of [the consequence of] what they have done that perhaps they will return [i.e. refrain]."
[EMQ - Ar-Rum - 30:41]

"But if they turn away - then We have not sent you [O Muhammad], over them as a guardian; upon you is only [the duty of] notification. And indeed, when We let man taste mercy from Us, he rejoices in it; but if evil afflicts him for what his hands have put forth, then indeed, man is ungrateful."
[EMQ - Ash-Shura' - 42:48]

"And when We let the people taste mercy, they rejoice therein, but if evil afflicts them for what their hands have put forth, immediately they despair."
[EMQ - Ar-Rum - 30:36]

"Or He could destroy them for what they earned; but He pardons much."
[EMQ - Ash-Shura' - 42:34]

"What comes to you of good is from Allâh, but what comes to you of evil, [O man], is from yourself. And We have sent you, [O Muhammad], to the people as a messenger, and sufficient is Allâh as Witness."

[EMQ - An-Nisaa - 4:79]

This is why Allah[swt] ordered His Messenger and the believers to follow what was sent to them, that is, to be obedient to Him.
This is the first principle.

He[swt] also ordered them to wait for His Promise, and this is the second principle. And He ordered them to seek forgiveness and practice patience because the servant will certainly have shortcomings and seeking forgiveness will clear those shortcomings.

Likewise, patience is required while waiting for the Promise. Obedience is perfected and completed with seeking forgiveness, and certainty in the Promise is perfected and completed with patience. Allah[swt] has joined the two in His words,

"So be patient. Indeed, the promise of Allah is truth. And ask for forgiveness of your sin and exalt [Allah] with praise of your Lord in the evening and the morning."

[EMQ - Gaafir - 40:55]

Allah[swt] has mentioned in His book the stories of the Prophets and their followers and how they saved themselves with patience and obedience. Then He said, "There were certainly in their stories a lesson for those of understanding."

[EMQ - Yusuf - 12:111]

From "Ighâthatul-Lahfân min Masâ'id ish-Shaytân" [2/229]

Our Brother Fahad. May Allah[swt] Strengthen him in his emaan, and hasten his release. Ameen

Who is Fahad?

Syed Hashmi, known to his family and friends as Fahad, was born in Karachi, Pakistan in 1980, the second child of Syed Anwar Hashmi and Arifa Hashmi.
Fahad immigrated with his family to America when he was three years old. His father said “We knew there would be many opportunities for us here in the United States. We came here to find the American dream.”


The Hashmi family settled in Flushing, New York and soon developed deep roots throughout the tri-state area. Fahad graduated from Robert F. Wagner High School in 1998 and attended SUNY Stony Brook University. He transferred to Brooklyn College, where he earned a bachelor’s degree in political science in 2003.

A devout Muslim, through the years Fahad established a reputation as an activist and advocate. In 2003, Fahad enrolled in London Metropolitan University in England to pursue a master’s degree in international relations, which he received in 2006. On June 6, 2006,
Known to friends and family as Fahad, He is a loving, caring, deeply religious man. Fahad who grew up and lived in New York was a political science graduate, traveled to London seeking his master’s degree in the same field. Shortly after his graduation he was arrested, and remains in custody.

Everyone finds themselves at a loss of words when attempting to describe him. Fahad’s positive impact on his family, friends, and community was unquestionable. He always strived to seek knowledge, strengthen his own character, and teach whatever he had learned. Fahad was active in the propagation of Islam, and general da’wah work. He was a humanitarian, an activist, and undoubtedly an integral part of the Muslim community. His outspoken and active nature placed him in the public eye, however he was always well prepared to elaborate on any discourse and defend his ideas. Everyone knows Fahad Hashmi as an intellectual, an academic, and at times a dissident, however the furthest thing away from a militant. He has no criminal record, no history of drugs, or violence. Always amicable, and respectable, Fahad is deeply missed by all his friends, family and the Muslim community as whole.

Fahad was arrested in London Heathrow airport by British police based on an American indictment charging him with material support of Al Qaida. He was subsequently held in Belmarsh Prison, Britain’s most notorious jail.


After being exradited from The United kingdom to the United States in May 2006, Fahad is now currently under a 23 hour lockdown in solitary confinement (SAMs - Speacial Administrative Measures), he is given 1 hour of excercise and that being in a cage!
The United States Government is now seeking to make a spectacle of Fahad, presenting an oral testimony from Junaid Barbar the Supergrass, faasiq, with no corroborating evidence.


The Messenger Muhammad[saw]said:
“Allah will aid a servant [of His] so long as the servant aids his brother”
[Narrated by Abu Huraira and recorded in Saheeh Muslim]


Sheikh-ul-Islam Ibn Taymiyyah said (Al-Fatawa 28/635):
'Freeing the prisoners is one of the greatest compulsory deeds and spending ransom money and other means towards that, is one of the greatest ways to come close to Allah'.

We ask Allah to have mercy on our brother , and to allow for his immediate release.
Ameen

For More Infomation on Brother Fahad please visit:
http://www.freefahad.com/