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Repost: Humility of Imaam ibn Qudaamah November 26, 2012

Posted by istislaam in Ettiquettes and Mannerisms, Pearls of Wisdom.


Alhamdulillaah, wa`s-salaatu wa`s-salaamu ‘alaa rasoolillaah, wa ba’ad:

Humility of Imaam ibn Qudaamah

Preface from al-Waseeyyah

What you are about to read is the preface to the book al-Waseeyyah of Imaam ibn Qudaamah al-Maqdisee. Like it? Purchase this humble piece here.

Praise belongs to Allaah, Possessor of the Noble Face, Immense Bounty and timeless favour. May Allaah bless our master Muhammad, the Seal of the Prophets, and all his family.

One of my righteous brothers asked me to write some advice for him, but I refused after I realising that I do not enjoin on myself nor do what I ought to do!

Then it occurred to me that I ought to accede to his request, out of hope for the reward for satisfying the need of a brother Muslim and his prayer for me, and for the reward for his acting by my advice, so that I would be among those who guide people to good when I myself am unable to do it – and by directing people to it I will be like one who actually does it. Actions are judged by intentions. My success is only by Allaah, I have put my trust in Him and to Him I return.

– Muwaffaqu`d-Deen ibn Qudaamah al-Maqdisee, rahimahullaah.


Something Sweet… August 10, 2012

Posted by istislaam in Ahaadeeth, Ettiquettes and Mannerisms, History of the Companions, Stories of the Companions.
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Something Sweet…

It was narrated from Safiyyah the wife of the Prophet (peace and blessings of Allaah be upon him) that she came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and visited him when he was in i’tikaaf in the mosque, during the last ten days of Ramadaan. She spoke with him for a while, then she stood up to leave. The Prophet (peace and blessings of Allaah be upon him) stood up with her to take her home. Narrated by al-Bukhaari, 2035; Muslim, 2175.

Is this a Bengali Mossid?! August 8, 2012

Posted by istislaam in Charity, Ettiquettes and Mannerisms, Psychology, Society.
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Is this a Bengali Mossid?!

Just a few days ago, I was answering the donation hotline calls at a Bengali TV station for Lewisham Islamic Centre… You see, they say charity makes you happy and gets rid of your misery, but it feels as though the misery disappears only for that duration. This topic, however, is best left for another day…

A gentleman called up, and began to speak to me in English with a broken accent. I presumed he was Bengali, so I began to politely speak to him in his language asking him how much he would like to donate. He replied he doesn’t want to donate. I said, ‘okay, then how may I help you brother?’

The chap then started interrogating me in his beloved mother tongue, ‘is this a Bengali mossid1?’ I replied with a ‘siiigghhh’ expression on my face, ‘erm… no… not really. We2 cater for all races and nationalities. It’s a Masjid with great diversity.’

He elaborated on his question, ‘I know, I know, is the mossid’s committee Bengali?’ I replied without any idea about which supreme race holds reign over the committee, ‘It’s mixed brother. The congregation is mixed, and so is the committee. Blacks, whites, Asians, and Arabs, it’s a well-rounded and balanced community.’

‘But I want to know is this a Bengali Mossid?’

Getting a bit impatient with this mule, I tried to persuade him that ‘It doesn’t matter if it’s a Bengali Masjid or something else. We are all Muslims.’

The chap replies back saying that he understands that there are different madh-habs etc., but these people are not Bengali.

‘Why does it matter if they are not Bengali? Enlighten me.’

‘Of course it matters!’


‘These people are not Bengali!’

‘You don’t make sense mate.’

‘These people, they are not Bengali, they don’t celebrate milaad3’, he shouted with a sudden change in tone.

Feeling sorry for this confused soul, I offered him some help – ‘You know what; give me your phone number. I will note it down, and we can meet somewhere at a later date and discuss this.’

‘No, I don’t want to give you my number.’

‘Why? I just want to meet you and discuss your concerns – perhaps at a restaurant – my treat.’

‘No, no, no. This is Bengali TV channel; you shouldn’t be raising money here.’

‘Listen man, I am Bengali myself, and you are offending me more than anything with your nonsense. Give me your number and I will meet you somewhere, then we can see how much you talk face to face.’

‘This is gangster method. You raise money like gangster on TV!’

I couldn’t help but taunt him as the rest of the fundraisers looked on with bedazzled faces and some with chuckles… ‘Ooo you are scared! You don’t want to say your number, because you are scaaarreedd.’

[Line cuts off from the troll’s side leaving me with steaming ears]

This is the ignorant state that still exists within the minds of some people. Their idea of the Muslim Ummah is not based on creed; rather it’s based on their mother tongues and skin. Their state is worse than that of a donkey bearing books on its back.

If you are not concerned about the Masjid being run by any particular race, you can still donate for the development of the Lewisham Islamic Centre through facilities shown on their website: http://www.lewishamislamiccentre.com/donate.php

This is an excellent Masjid with a great future prospect. I benefitted a lot from the classes and study circles held there, and I know that any donation you make for its development would count as a vast amount of ongoing sadaqah for your scales inshaa`allaah.

Jazaakumullaahu khayran.


[1] Mossid – The poorly pronounced version of Masjid.
[2] It’s not really ‘we’… more like ‘they’.
[3] He was referring to the annual celebration of the Prophet’s birthday, sallallaahu ‘alayhi wa sallam.

[SUNDAY] Solidarity Iftaar Event Outside Belmarsh Prison August 4, 2012

Posted by istislaam in Current Affairs, Events.
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Bismillaah, alhamdulillaah, wa`s-salaatu wa`s-salaamu ‘alaa rasoolillaah.

Solidarity Iftaar Event Outside Belmarsh Prison

Don’t Forsake Your Brothers!

Narrated Abu Talhah al-Ansaari and Jaabir ibn ‘Abdillaah, radiallaahu ‘anhumaa that Rasooullaah sallallaahu ‘alayhi wa sallam said:
“No man forsakes a Muslim when his rights are being violated or his honour is being belittled except that Allaah will forsake him at a place in which he would love to have His help. And no man helps a Muslim at a time when his honour is being belittled or his rights violated except that Allaah will help him at a place in which he loves to have His help.”
[Abu Dawood]

This gathering is not about the food or the speakers who entertain you from the pulpit. It’s about the caged souls who yearn to listen to the invocations of the free just once every year – knowing that they have not been forgotten by their own. It may be a strenuous journey for you. It may cost you a few pounds to travel there. It may frighten you that you could be placed on the ‘radar’. Remember though, it may just be that you would become forsaken just as you forsook the oppressed.

  • DATE | Sunday 5th of August 2012
  • TIME | 4.30pm – 9pm
  • VENUE | HMP Belmarsh Western Way, Thamesmead London, SE28 0EB
  • RAIL | Plumstead Station or Woolwich Arsenal [DLR]
  • BUS | 244 or 380
  • CONTACT | 07949178942 or email belmarshiftar2012@hotmail.co.uk

See you there inshaa`allaah.

* * * * * * * * * *

Description of the event:

  • Talks from prominent speakers, including Ustaadh Dr. Uthman Lateef, Ustaadh Alomgir Ali, Shaikh Dr. Khalid Fikry, and some messages from ‘Ulema` abroad.
  • Family members of some of those who are currently in Prison.
  • Messages from ex-prisoners.
  • Campaign updates and new campaigns.

Note: Iftaar arrangements are milk, dates, and meals for 400 people. This is an outdoor event, so please wear appropriate clothing. Fully segregated, with marquee for the sisters. Prayers will be performed on site inshaa`allaah.

* * * * * * * * * *

What is the Whatt?! June 5, 2012

Posted by istislaam in Life.
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Bismillaah, wa`l-hamdulillaah, wa`s-salaatu wa`s-salaamu ‘alaa rasoolillaah, wa ba’ad…

What is the Whatt?!

There I was taking a trip down memory lane, clearing up the past, and sorting out the great mess I had ever-so-carefully accumulated over the years – i.e. bring home and dump, then I bumped into a leaflet belonging to certain shoddy characters… siigghh… this had to be done… O` the fun!

(Cheers to TS-A for producing the collage… Yours Truly, TS-H !!)

Dissecting the Shari’ah March 16, 2012

Posted by istislaam in Book Reviews, Wise Objectives of Shari'ah.
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I begin with the Name of Allaah, the most Merciful, the One Who bestows Mercy

All praises and thanks are due to Allaah. May Allaah mention His messenger and grant him peace. Aameen.

Dissecting the Shari’ah

Looking Beyond the Text

Illusions (wahmiyyaat) consist of notions created by the imagination without any basis in the reality of the external world, such as the unfounded belief (tawahhum) by many people that there is something fearful or repulsive about a human corpse when one is alone with it. This kind of perception consists of both active (fi’l) and a passive (infi’aal) aspects, for we find that the mind acts and is influenced [by its own act] at the same time. It invents the idea and then perceives it [and is influenced by it]. In a similar category are the fancies of the imagination (takhayyulaat). They consists of ideas created by the imagination (quwwat al-khayaal) and helped by illusion with the combination of various sensible images stored in the memory, such as the prohibition of some kind of fish [i.e. capybara or water hog] just because in Arabic it is called ‘sea pig’ (khinzir bahree). None of these ideas is appropriate for Maqaasid al-Shari’ah, for God said to His apostle: “… for, behold, that in which you believe is self-evident truth” (27:79), meaning that it is truth free from all sorts of falsehood and corruption.

From a thorough examination of the Shari’ah, we have found that it rejects illusions and fancies of the imagination. Therefore, basing its commands on illusions is unacceptable to the Shari’ah except in need, which means that fancies of the imagination cannot be included as part of Maqaasid al-Shari’ah. It is narrated in Muwatta’ that the Prophet saw a man driving a camel which he was going to sacrifice, and he told him to ride it. The man refused to ride the camel and said: “Messenger of God, it is an animal that I am going to sacrifice,” and he replied: “Ride it, woe to you,” two or three times.

It is also reported that ‘Abd Allaah ibn ‘Umar shrouded his son Waaqid ibn ‘Abd Allaah, who had died at al-Juhfah while in ihraam, and he veiled his head and face and said, “If we had not been in ihram, we ourselves would have perfumed him.” Maalik commented: “A man can do things only while he is alive. When he is dead, his actions stop.” This comment was meant to highlight the abrogation of the tradition, according to which the Prophet said, concerning a man who had died because his she-camel had broken his neck while he was in ihram, “Do not shroud his face, and do not perfume him, for he will be resurrected on the Day of Rising in a state of talbiyah.” Some jurists said that this was due to some secret quality that God knew was specifically present in that particular person. In my view, the real reason was to prevent the people enshrouding him from touching perfume, which means that the prohibition was for the sake of the living people rather than the dead person. Thus, depriving the latter of perfume was made a reason for his resurrection in a state of talbiyah as a means to show the importance of the Hajj. Accordingly, the Shari’ah abolished the rules of adoption that had existed during the period of Jaahiliyyah and the early years of Islam, because adoption is not based on any reality. Therefore, whenever jurists are faced with the impression that an imaginary or illusionary idea is the basis of a Shari’ah command, they should think carefully to discard that illusion and discover the real meaning underneath, which has been associated with something imaginary in such a way that it has been hidden from the sight of the general public, which is usually inclined to follow fancies and illusions.

This can be illustrated by the prohibition of washing the body of a martyred person while fighting in God’s cause. In this respect, the Prophet is reported to have said; “He will be resurrected on the Day of Rising and his blood will be gushing forth, with the color of blood and the smell of musk.” Many people might think that the reason for not washing the martyr is to keep his blood in his veins so that he will be resurrected with it on the Day of Rising. The truth is far from this, for if he were washed out of ignorance, forgetfulness or even intentionally, this would not cancel his virtue, and God might create in his wounds a blood that would gush forth, testifying for him on the Day of Resurrection.

Accordingly, the reason for this recommendation is that people are so busy during the fighting that they cannot spare time for washing the martyr. Since God knew that the fighters would be heartbroken upon seeing their bleeding wounds and knowing that they would be buried in that state if they were killed, and since He knew that this would also break the hearts of their relatives and next of kin, He compensated them with a great virtue. Hence, there is a reversal of the cause, that is to say, the cause is the effect while the effect is the cause. Similarly, the command to cover one’s private parts while performing prayer alone is actually meant to emphasize that one should not take lightly good customs and manners as a means of strengthening magnanimity and habituating people to it. There might be some commands of the Shari’ah that are based on certain things (ma’aanee) for which we cannot find any interpretation, save that they are imaginary notions, such as facing the Qiblah on prayer, or substituting tayammum for ablution, or kissing the black stone during pilgrimage. These things must be acceptable as they are and considered part of the devotional category in which the Shari’ah objective is beyond our grasp… Other commands might be contingent on an interpretation that would exclude them from mere imaginary or illusionary notions, such as ritual impurity.

… You should know that imaginary things, though they are not appropriate as objectives of legislation, might be useful for achieving certain Shari’ah objectives. They can be used for inviting to Islam (da’wah) or to arouse people’s interest (targheeb) or fear (tarheeb), such as in the Qur’anic verse: “Would any of you like to eat the flesh of his dead brother? Nay, you would loathe it” (49:12) or the Prophet’s Saying: “Someone who takes back his charity (sadaqah) is like a dog swallowing its own vomit.”

[ Quoted Source: Ibn Ashur, M., 1946. Treatise on Maqaasid al-Shari’ah. Translated by M. El-Mesawi., 2006. London: The International Institute of Islamic Thought. ]

The Legend of the Bahadur Titu Mir January 24, 2012

Posted by istislaam in Book Reviews, History of Muslims, Methodology, Moral Stories.
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Alhamduillaah, wa`s-salaatu, wa`s-salaamu ‘alaa rasoolillaah.

The Legend of the Bahadur Titu Mir

Jihaad Against the Brutish Colonials in the Bengal

(Note: Non-Muslim author’s biased terminologies at use throughout the text)

Born in 1782, Titu Mir (Mir Nasir Ali) (rahimahullaah) began life as a small cultivator with an appetite for violence. Forced off the land, he turned to crime and then drifted to Calcutta, where he spent some time as a professional wrestler before taking service with a powerful landowner as a lathial, a ‘big-stick man’ or enforcer. At some point he was found guilty of affray by a British Magistrate and sent to prison. He was, in the words of a British judge, ‘a man of a bad and desperate character’. After his release he went to work as a bodyguard for a minor member of the Mughal royal family in Delhi, and in that capacity accompanied him to Mecca on pilgrimage. There in 1821 or 1822 Titu Mir met a fellow Hindustani who already had a great following: the charismatic Syed Ahmad of Rae Bareli (rahimahullaah)…

… Titu Mir, it will be remembered, was the Bengali ‘enforcer’ who went to Mecca on Hajj at the same time as Syed Ahmad and his band of pilgrims. On his return to Delhi he quit the service of his royal employer and went back to Bengal to preach the message of Wahhabism through the countryside north and east of Calcutta. The name he gave his movement, Deen Muhammad, or the Way of Muhammad, suggests an affinity with Syed Ahmad’s Path of Muhammad (sallallaahu ‘alayhi wa sallam). In Bengal the countryside was largely owned by wealthy landlords whose oppression of the peasantry working their fields was legendary. Titu Mir exploited this discontent by recruiting peasants and weavers to his cause. By the time the news of the death of Syed Ahmad reached Bengal in the late summer of 1831 he gained several thousand adherents, distinguishable from their fellow Muslim and Hindu neighbours by the long beards and plain dress worn by the men, almost complete withdrawal of their women behind the folds of the purdah and the burqa, and their contempt for all forms of religion other than their own. In October 1831 their leader called all the members of his Wahhabi sect together in the village of Narkulbaria and ordered them to prepare it for a long siege. They laid in supplies and built a strong bamboo stockade around the village (famously known as ‘Bansher Kella‘), which now became their constituted Dar ul-Islam.

Two weeks later Titu Mir marched out at the head of a band some five hundred strong armed with clubs and farm implements and attacked a nearby village in the name of Jihad. They killed a Brahmin priest, cut the throats of two cows and dragged them bleeding through a Hindu temple – acts deliberately intended to outrage Hindus. At the same time their leader proclaimed an end to British rule in Bengal, evidently in the expectation that Muslims throughout the countryside would rise up and join him. Over the next few days more attacks on nearby villages were carried out, deliberately intended to terrorise both Muslim and Hindu communities. As the magistrates later noted, everything was done according to a set plan: each morning the rebels marched out in ranks under a military commander to attack and plunder a particular target, and every evening they marched back with their booty.

At first the local district magistrate, a Mr Alexander, failed to grasp the nature of the outrages. Escorted by twenty-two sepoys, and about twice that number of local policeman, he advanced on the rebel village believing that his appearance on the scene would be enough to cause the troublemakers to disperse. Indeed, so convinced of this was Mr Alexander that he ordered his men to load their weapons with the blank cartridges used for ceremonials. To his consternation he found himself faced by a small army between four and six hundred strong drawn up in ranks behind their military commander, one Ghulam Masum, mounted on a horse.

The unhappy Mr Alexander now attempted to parley, but before he could say a word Ghulam Masum gave the order to charge and himself bore down on his brandishing a tulwar. Mr Alexander fled, leaving his sepoys to fire a volley of blanks before being overwhelmed by Titu Mir’s peasant army. Only after a long chase through the countryside did Mr Alexander, bedraggled and frightened, reach safety. Fifteen men were killed and many others either wounded or taken prisoner, but still the Calcutta authorities assumed they were dealing with a minor local dispute. Three days after the massacre a second British Magistrate, a Mr Smith, repeated Mr Alexander’s error, this time approaching the rebel village in the company of a number of local British indigo planters, all of them mounted on elephants – the armoured vehicles of their day and as effective in counter-insurgency as Russian tanks in Afghanistan or US Humvees in Iraq. They had brought with them a large body of armed watchmen, but the closer they drew to the village of Narkulbaria the less enthusiastic these became. ‘One by one,’ notes the official report, ‘the Bengalis dropped behind, and when the party arrived in the large plain in front of the village they found that, with the exception of twenty or thirty up-country burkundazes [watchmen], every native had disappeared. Here they found the insurgents about a thousand strong, drawn up in regular order.’

The magistrate and his party at once turned their elephants and lumbered off, pursued by a howling mob that soon caught up with them and began to cut down the stragglers. A second humiliating chase across the Bengal countryside followed, leaving the insurgents utterly convinced of their leader’s claims that they were under the special protection of God, and safe from the bullets of infidels.

Now at last the Governor-General of Bengal became involved, and no fewer than twelve infantry regiments together with the Governor-General’s own cavalry bodyguard and some horse artillery took to the field. On the evening of 17 November this substantial force marched out from Calcutta with colours flying and drums and fifes playing and, on the following morning, disposed itself for battle before the stockaded village of Narkulbaria. More than ten thousand professional troops found themselves opposed by a peasant army scarcely a tenth of their number, largely armed with farm implements and staves, but paraded as before in well-ordered tanks. By way of a banner, they flew the body of a dead Englishman suspended from a pole.

A text-book frontal assault followed, with the infantry advancing in extended columns and halting to fire volley upon volley into the massed insurgents. Even so, Titu Mir’s men held their ground for almost an hour before the survivors retired into their stockade. The two guns of the horse artillery were then brought into play before the village was stormed at the point of the bayonet. Titu Mir was among the fifty dead. Almost two hundred of his followers were subsequently tried in court. Eleven received life sentences for treason, and 136 earned themselves sentences of imprisonment ranging from two years to seven. Ghulam Masum, Titu Mir’s second-in-command, was hanged. ‘These people’, recorded the presiding magistrate, ‘pretend to a new religion, calling out “Deen Mohummad”, declaring that the Company’s Government is gone. They are headed by fakirs, two or three, and the men who led the attack on us were fine able-bodied fanatics apparently influenced by the decision that they were charmed.’ An enquiry followed and duly reported to the Governor-General that ‘the insurrection was strictly local, arising from causes which had operation in a small extent of country’.

– Extracts from Charles Allen’s ‘God’s Terrorists – The Wahhabi Cult and the Hidden Roots of Modern Jihad‘, ABACUS (2006).

Let’s Free Babar! October 11, 2011

Posted by istislaam in Charity, Current Affairs, Society.
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Alhamdulillaah, as-Salaatu wa`s-salaamu ‘alaa rasoolillaah.

Let’s Free Babar

[Imaam Anwar al-Aulaqi]

Babar Ahmad Petition (click here)

Since the last post regarding brother Babar Ahmad, around 15,000 more people signed the petition due to the on-going efforts of many brothers and sisters, but it still is not enough. Thousands of signatures remain missing – around eighty-thousand.

In the video below, there is a short message from Imaam Anwar al-Aulaqi, rahimahullaah, regarding brother Babar Ahmad, recorded around the time when Babar was first arrested. It contains a few tips at the end on what one may do to promote the e-Petition to help protect our brother Babar.

Please watch the video, try to act upon the steps mentioned within it, reupload this video onto your own channel, and publicize this cause to as many people as possible.

Babar needs your help… Allaah gave you an opportunity to do good, and it’s not long till you lose this opportunity forever, never to see it again. After that, as you sit in front of your telly, and watch the news about how Britain’s longest-serving detained-without-charge prisoner is extradited into Obama’s land of corruption to be caged for life and even murdered, you will be filled with shame, guilt and regret, “Woe to me, had I done something to help him when I had the chance!” Please, just help the man out – don’t wait until the poachers knock on your door.

Birth of a Legacy October 6, 2011

Posted by istislaam in Current Affairs, History of Muslims.
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I begin with the Name of Allaah, the most Merciful, the One Who bestows Mercy

All praises and thanks are due to Allaah. May Allaah mention His Messenger and grant him peace.

Birth of a Legacy…

… Within the Hearts that are Dead

Sincerity shone on his face, poured from his lips and overflowed his limbs. His encouragement and eagerness to enjoin good showed nothing but sincerity – sincerity to Allaah, His Messenger, His Book, His worshippers, and to the leaders of the Muslims.

Has his parting been a significant blow to this Ummah? No. His departure was in fact a blessing for this Ummah. The very spark that honoured him with martyrdom, inshaa`Allaah, that very spark ignited his name at all corners of the globe. Muslims and non-Muslims, now everyone will research on him and his work, and in his work they will find nothing but goodness. People will be guided to Islaam through his words, and the lost sheep of Islaam will return back to their flock through his words – all by the leave of Allaah.


al-Muntada’s Great Work in Somalia September 5, 2011

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I begin with the Name of Allaah, the most Merciful, the One Who bestows Mercy

All praises and thanks are due to Allaah. May Allaah mention His Messenger and grant him peace.

al-Muntada’s Great Work in Somalia

The Al-Muntada Al-Islami Trust helps to secretly fly in aid to feed Somalia

Secret aid flights from Sudan and Saudi Arabia have been arranged by a London charity confident in its ability to sweet-talk groups barring access to certain areas so it can sneak in vital supplies.

Read accounts of this great deed from al-Muntada’s website: al-Muntada’s Accounts of Somalia

The Al-Muntada Al-Islami Trust has gathered hundreds of thousands of pounds in donations from Britons.

Trust managing director Sameh Ramadan said: ‘We can reach places in Africa others can’t.

‘We’re non-political but deal with governments and, as an Islamic organisation, we can get access to any area.’

A rebellion waged by Islamist groups has prevented the distribution of food aid in some parts of the country, which is suffering from the world’s worst drought for 50 years.

Al Muntada Trust visitors, who reached a refugee camp in Torbunn, in the Madina district, found just two toilet cubicles were available for the 1,000 families living there.

The mercy flights, worth $100,000 (£61,000) each, carry emergency aid parcels weighing 35 tonnes.

Each family pack includes 25kg of flour, 25kg of rice, 12kg of dates and ten litres of cooking oil.

[Source: http://www.metro.co.uk/news/874406-the-al-muntada-al-islami-trust-helps-to-secretly-fly-in-aid-to-feed-somalia%5D