http://www.witness-pioneer.org/vil/Article...%20To%20Sinners


Amr bin Al Aas was the conqueror of Egypt. He enjoyed a high position but in spite of that he did not escape from the scrutiny of Umar.


It was reported to Umar that Amr had amassed much wealth. Umar wrote to Amr:


"It has come to my notice that you have amassed considerable wealth. Originally you were a man of ordinary means. Whence comes such wealth?"


Amr explained that he owned some land which brought good income. Moreover the salary that he got was ample which he could invest in business.


Umar was not satisfied with the explanation. He had half of the wealth of Amr confiscated to the State. Umar reprimanded Amr in the following terms:


"O ye Governors you have sat on the springs of wealth. Nothing stands in your way in amassing wealth. You people are playing with fire."


Amr bin Al Aas had a pulpit for himself in the Juma Mosque at Fustat. Umar rebuked Amr for that in the following terms:


"I cannot approve that the Muslims should sit low while you should sit above them. Do away with the pulpit."
Amr bin Al Aas complied with the orders.


Once on the occasion of the Hajj in the presence of all the Governors, Umar addressed the people:


"O ye people, I have not sent the Governors so that they may maltreat you or deprive you of your lawful possessions. I have sent them so that they may be a source of inspiration to you in leading life according to the Islamic way. If any Governor violates these terms, please inform me and would take action."



A man rose up from the congregation to enquire whether a Governor could on his own account beat a Muslim. Umar said that if any punishment was inflicted as a result of a judicial trial the man could be punished; otherwise not. The man complained that Amr bin Al Aas the Governor of Egypt had inflicted eighty stripes on him without any judicial trial. Amr said that he had beaten the man to enforce discipline Umar said that unless the man was judicially tried and found guilty no punishment could be inflicted on him. Umar asked the complainant that as Amr beat him without authority, he could strike him with a similar number of lashes to vindicate himself. Amr begged for Umar's permission to conciliate the man. Umar agreed, and Amr bin Al Aas conciliated the man after paying him a substantial amount.


On one occasion Amr called a man 'Munafiq'. The man came to Umar and complained. Umar gave the complainant the authority to return to Egypt, confront the Governor with the charge before the public and if it was established claim indemnity. The man returned to Egypt and confronted the Governor with the charge in the main mosque. Amr denied the charge but the man asked the men in the congregation to say on oath whether they had heard the Governor on such and such a day calling him 'Munafiq'. Many persons stood up to corroborate the statement. Thus cornered Amr said to the complainant, "You may take your revenge". Thereupon the complainant said, "Now I forgive you."


On another occasion an Egyptian complained before Umar that in a horse race his horse was leading but Muhammad the son of Amr beat him and had his own horse to be the winner. When the matter was brought to the notice of Amr he put the complainant in prison. The complainant escaped from the prison and came to Madina to lodge his complaint with Umar. Umar summoned Amr and his son to Madina. They were apprised of the complaint against them. They could not offer a satisfactory explanation. Umar ordered that the complainant should beat Muhammad the son of Amr in the same way as Muhammad had beat him. The complainant beat Muhammad the son of Amr accordingly and felt satisfied.

http://www.dailymuslims.com/index.php?opti...1807&Itemid=238


YVONNE RIDLEY


Monday, April 24, 2006


I FEEL very uncomfortable about the pop culture which is growing around some so-called Nasheed artists. Of course I use the term ‘Nasheed artists' very lightly. Islamic ‘boy bands' and Muslim ‘popsters' would probably be more appropriate.


Eminent scholars throughout history have often opined that music is haram, and I don't recall reading anything about the Sahaba whooping it up to the sound of music. Don't get me wrong. I'm all for people letting off steam, but in a dignified manner and one which is appropriate to their surroundings.


The reason I am expressing concern is that just a few days ago at a venue in Central London, sisters went wild in the aisles as some form of pop-mania swept through the concert venue. And I'm not just talking about silly, little girls who don't know any better; I am talking about sisters in their 20's, 30's and 40's, who squealed, shouted, swayed and danced. Even the security guys who looked more like pipe cleaners than bulldozers were left looking dazed and confused as they tried to stop hijabi sisters from standing on their chairs. Of course the stage groupies did not help at all as they waved and encouraged the largely female Muslim crowd to "get up and sing along." (They're called ‘Fluffers' in lap-dancing circles!)


The source of all this adulation was British-born Sami Yusuf, who is so proud of his claret-colored passport that he wants us all to wave the Union Jacks. I'm amazed he didn't encourage his fans to sing "Land of Hope and Glory." Brother Sami asked his audience to cheer if they were proud to be British ,and when they responded loudly, he said he couldn't hear them and asked them to cheer again.


How can anyone be proud to be British? Britain is the third most hated country in the world. The Union Jack is drenched in the blood of our brothers and sisters across Iraq, Afghanistan, and Palestine. Our history is steeped in the blood of colonialism, rooted in slavery, brutality, torture, and oppression. And we haven't had a decent game of soccer since we lifted the World Cup in 1966.


Apparently Sami also said one of the selling points of Brand UK was having Muslims in the Metropolitan Police Force! Astafur'Allah! Dude, these are the same cops who have a shoot-to-kill policy and would have gunned down a Muslim last year if they could tell the difference between a Bangladeshi and a Brazilian. This is the same police force that has raided more than 3000 Muslim homes in Britain since 9/11. What sort of life is there on Planet Sami, I wonder? If he is so proud to be British, why is he living in the great Middle Eastern democracy of Egypt?


Apparently the sort of hysteria Sami helped encourage is also in America, and if it is happening on both sides of the Atlantic, then it must be creeping around the globe and poisoning the masses. Islamic boy bands like 786 and Mecca 2 Medina are also the subject of the sort of female adulation you expect to see on American Pop Idol or the X-Factor. Surely Islamic events should be promoting restrained and more sedate behavior.


Do we blame the out-of-control sisters? Or do we blame the organizers for allowing this sort of excessive behavior which demeans Islam? Or do we blame the artists themselves?


Abu Ali and Abu Abdul Malik, struggling for their Deen, would certainly not try to whip up this sort of hysteria. Neither would the anonymous heroic Nasheed artists who sing for freedom; check out Idhrib Ya Asad Fallujah, and you will know exactly what I mean.


Fallujah is now synonymous with the sort of heroic resistance that elevated the Palestinians of Jenin to the ranks of the resistance written about in the Paris Communeand the Siege of Leningrad. The US military has banned the playing of any Nasheeds about Fallujah because of the power and the passion it evokes.


If those Nasheeds had sisters running in the streets whooping and dancing, however, the Nasheeds may be encouraged because of haram activity surrounding them.


Quite frankly, I really don't know how anyone in the Ummah can really let go and scream and shout with joy at pleasure domes when there is so much brutality and suffering going on in the world today. The rivers of blood flow freely from the veins of our brothers and sisters from across the Muslim world. Screaming and shouting the names of musical heroes drown out the screams coming from the dungeons of Uzbekistan where brothers and sisters are boiled alive in vats of water. How many will jump up and down and wave their arms in the air, shouting wildly for justice for our kin in Kashmir, Afghanistan, Chechnya, Palestine, and Iraq? There are many more killing fields as well across the Asian and Arab world. Will you climb on theater chairs and express your rage over Guantanamo Bay and other gulags where our brothers and sisters are being tortured, raped, sodomized, beaten, and burned? Or will you just switch off this concerned sister and switch on to the likes of Sami Yusuf because he can sell you a pipe dream with his soothing words and melodic voice?


Oh, Muslims, wake up! The Ummah is not bleeding; it is hemorrhaging.


Listen not to what is haram. Listen to the pain of your global family.


www.DailyMuslims.com

ASalamulaikum people.


Assist please.


Does anyone have insight or can shed some light on the Hadith /narration of the respected Sahaba meeting with Dajjal?

Who is Behind the Death Squads in Iraq?

Bismillah


Assalamu alaikum


For a future market for halal products insha'Allah.


http://www.petitiononline.com/Hallal/petition.html

<b>And thou wilt find the nearest of them in affection to those who believe (to be) those who say: Lo! We are Christians. That is because there are among them priests and monks, and because they are not proud. When they listen to that which hath been revealed unto the messenger, thou seest their eyes overflow with tears because of their recognition of the Truth. They say: Our Lord, we believe. Inscribe us as among the witnesses.</b> Qur’an 5:82-83


This collection of testimonies from former priests and missionaries should prove especially throught-provoking to our Christian readers.


<b>Abdullah al-Faruq</b> <b>- Formerly Kenneth L. Jenkins, minister and elder of the Pentecostal Church.</b>


<b></b>


Foreword





As a former minister and elder of the Christian church, it has become incumbent upon me to enlighten those that continue to walk in darkness. After embracing Islam I felt a dire need to help those who have not yet been blessed to experience the light of Islam.


I thank Almighty God, Allah, for having mercy upon me, causing me to come to know the beauty of Islam as taught by Prophet Muhammad and his rightly guided followers. It is only by the mercy of Allah that we receive true guidance and the ability to follow the straight path, which leads to success in this life and the Hereafter.


Praise be to Allah for the kindness shown to me by Shaykh 'Abdullah bin 'Abdul-'Azeez bin Baz upon my embracing Islam. I cherish and will pass on the knowledge gained from each meeting with him. There are many others who have helped me by means of encouragement and knowledge, but for fear of missing anyone, I will refrain from attempting to list them. Sufficient it is to say that I thank Almighty God, Allah, for each and every brother and sister that He has allowed to play a role in my growth and development as a Muslim.


I pray that this short work will be of benefit to all. I hope that Christians will find that there is yet i hope for the wayward conditions that prevail over the bulk of Christendom. The answers to Christian problems are not to be found with the Christians themselves, for they are, in most instances, the root of their own problems. Rather, Islam is the solution to the problems plaguing the world of Christianity,as well as the problems facing the so-called worldof religion as a whole. May Allah guide us all and reward us according to the very best of our deeds and intentions.


<b>Abdullah Muhammad al-Faruque</b> <b>at-Ta'if, Kingdom of Saudi Arabia</b>


<b></b>


Beginnings


As a young boy I was raised with a deep fear of God. Having been partially raised by a grandmother who was a Pentecostal fundamentalist, the church became an integral part of my life at a very early age. By the time I had reached the age of six, I knew all too well the benefits awaiting me in Heaven for being a good little boy and the punishment awaiting in Hell for little boys who are naughty. I was taught by my grandmother that all liars were doomed to go to the Hellfire, where they would burn forever and ever.


My mother worked two full-time jobs and continued to remind me of the teachings given to me by her mother. My younger brother and older sister did not seem to take our grandmother's warnings of the Hereafter as seriously as I did. I recall seeing the full moon when it would take on a deep reddish hue, and I would begin to weep because I was taught that one of the signs of the end of the world would be that the moon would become red like blood. As an eight year old child I began to develop such a fear at what I thought were signs in the heavens and on earth of Doomsday that I actually had nightmares of what the Day of Judgement would be like. Our house was close to a set of railroad tracks, and trains passed by on a frequent basis. I can remember being awakened out of sleep by the horrendous sound of the locomotive's horn and thinking that I had died and was being resurrected after hearing the sound of the trumpet. These teachings were ingrained in my young mind through a combination of oral teachings and the reading of a set of children's books known as the Bible Story.


Every Sunday we would go to church dressed in all of our finery. My grandfather was our means of transportation. Church would last for what seemed to me like hours. We would arrive at around eleven in the morning and not leave until sometimes three in the afternoon. I remember falling asleep in my grandmother's lap on many occasions. For a time my brother and I were permitted to leave church in between the conclusion of Sunday school and morning worship service to sit with our grandfather at the railway yard and watch the trains pass. He was not a churchgoer, but he saw to it that my Eamily made it there every Sunday. Sometime later he suffered a stroke, which left him partiallyparalyzed, and as a result, we were unable to attend church on a regular basis. This period of time would be one of the most crucial stages of my development.


<b>Rededication</b>


I was relieved, in a sense, at no longer being able to attend church, but I would feel the urge to go on my own every now and then. At age sixteen I began attending the church of a friend whose father was the pastor. It was a small storefront building with only my friend's family, myself, and another schoolmate as members. This went on for only several months before -the church closed down. After graduating from high school and entering the university I rediscovered my religious commitment and became fully immersed in Pentecostal teachings. I was baptized and "filled with the Holy Ghost," as the experience was then called. As a college student, I quickly became the pride of the church. Everyone had high hopes for me, and I was happy to once again be "on the road to salvation".


I attended church every time its doors would open. I studied the Bible for days and weeks at a time. I attended lectures given by the Christian scholars of my day, and I acknowledged my call to the ministry at the age of 20. I began preaching and became well known very quickly. I was extremely dogmatic and believed that no one could receive salvation unless they were of my church group. I categorically condemned everyone who had not come to know God the way I had cometo knowHim. I was taught that Jesus Christ (peace be upon him) and God Almighty were one and the samething. I was taught that our church did not believe in the trinity but that Jesus (peace be upon him) was indeed the Father, Son and Holy Ghost. I tried to make myself understand it even though I had to admit that I really did not fully understand it. As far as I was concerned, it was the only doctrine that made sense to me. I admired the holy dress of the women and the pious behavior of the men. I enjoyed practicing a doctrine where women were required to dress in garments covering themselves completely, not painting their faces with makeup, and carrying themselves as true ambassadors of Christ. I was convinced beyond a shadow of a doubt that I had finally found the true path to eternal bliss. Iwould debate with anyone from a different church with different beliefs and would totally silence them with my knowledge of the Bible. I memorized hundreds of Biblical passages, and this became a trademark of my preaching. Yet, even though I felt assured of being on the right path, a part of me was still searching. I felt that there was an even higher truth to be attained.


I would meditate while alone and pray to God to lead me to the correct religion and to forgive me if what I was doing was wrong. I had never had any contact with Muslims. The only people I knew that claimed Islam as their religion were the followers of Elijah Muhammad, who were referred to by many as the "Black Muslims" or the "Lost-Found Nation." It was during this period in the late seventies that Minister Louis Farrakhan was well into rebuilding what was called "The Nation of Islam." Iwentto hear Minister Farrakhan speak at the invitation of a coworker and found it to be an experience that would change my life dramatically. I had never in my life heard another black man speak the way that he spoke. I immediately wanted to arrange a meeting with him to try to convert him to my religion. I enjoyed evangelizing, hoping to find lost souls to save from the Hellfire - no matter who they were.


After graduating from college I began to work on a full-time basis. As I was reaching the pinnacle of my ministry, the followers of Elijah Muhammad became more visible, and I appreciated their efforts in attempting to rid the black community of the evils that were destroying it from within. I beganto support them, in a sense, by buying their literature and even meeting with them for dialogue. I attended their study circles to find out exactly what they believed. As sincere as I knew many of them were, I could not buy the idea of God being a black man. I disagreed with their use of the Bible to support their position on certain issues. Here was a book that I knew very well, and I was deeply disturbed at what I deemed was their misinterpretation of it. I had attended locally supported Bible schools and had become quite knowledgeable in various fields of Bible study.


After about six years I moved to Texas and became affiliated with two churches. The first church was led by a young pastor who was inexperienced and not very learned. My knowledge of the Christian scriptures had by this time developed into something abnormal. I was obsessed with Biblical teachings. I began to look deeper into the scriptures and realized that I knew more than the present leader. As a show of respect, I left and joined another church in a different city where I felt that I could learn more. The pastor of this particular church was very scholarly. He was an excellent teacher but had some ideas that were not the norm in our church organization. He held somewhat liberal views, but I still enjoyed his indoctrination. I was soon to learn the most valuable lesson of my Christian life, which was "all that glitters is not gold." Despite its outward appearance,there were evils taking place that I never thought were possible in the Church. These evils caused me to reflect deeply, and I began questioning the teaching to which I was so dedicated.


<b>Welcome to the Real Church World</b>


I soon discovered that there was a great deal of jealousy prevalent in the ministerial hierarchy. Things had changed from that to which I was accustomed. Women wore clothing that I thought was shameful. People dressed in order to attract attention, usually from the opposite sex. I discovered just how great a part money and greed play in the operation of church activities. There were many small churches struggling, and they called upon us to hold meetings to help raise money for them. I was told that if a church did not have a certain number of members, then I was not to waste my time preaching there because I would not receive ample financial compensation. I then explained that I was not in it for the money and that I would preach even if there was only one member present... and I'd do it for free! This caused a disturbance. I started questioning those whom I thought had wisdom, only to find that they had been putting on a show. I learned that money, power and position were more important than teaching the truth about the Bible. As a Bible student, I knew full well that there were mistakes, contradictions and fabrications. I thought that people should be exposed to the truth about the Bible. The idea of exposing the people to such aspects of the Bible was a thought supposedly attributable to Satan. But I began to publicly ask my teachers questions during Bible classes, which none of them could answer. Not a single one could explain how Jesus was supposedly God, and how, at the same time, he was supposedly the Father, Son and Holy Ghost wrapped up into one and yet was not a part of the trinity. Several preachers finally had to concede that they did not understand it but that we were simply required to believe it.


Cases of adultery and fornication went unpunished. Some preachers were hooked on drugs and had destroyed their lives and the lives of their families. Leaders of some churches were found to be homosexuals. There were pastors even guilty of committing adultery with the young daughters of other church members. All of this coupled with a failure to receive answers to what I thought were valid questions was enough to make me seek a change. That change came when I accepted a job in the Kingdom of Saudi Arabia.


<b>A New Beginning</b>


It was not long after arriving in Saudi Arabia that I saw an immediate difference in the lifestyle of the Muslim people. They were different from the followers of Elijah Muhammad and Minister Louis Farrakhan in that they were of all nationalities, colors and languages. I immediately expressed a desire to learn more about this peculiar brand of religion. I was amazed with the life of Prophet Muhammad and wanted to know more. I requested books from one of the brothers who was active in calling people to Islam. I was supplied with all of the books that I could possibly want. I read each and every one. I was then given the Holy Qur'an and read it completely several times within four months. I asked question after question and received satisfactory answers. What appealed to me was that the brothers were not keen on impressing me with their knowledge. If a brother did not know how to answer a question, he would tell me that he simply did not know and would have to check with someone who did. The next day he would always bring the answer. I noticed how humility played such a great role in the lives of these mysterious people of the Middle East.


I was amazed to see the women covering themselves from face to foot. I did not see any religious hierarchy. No one was competing for any religious position. All of this was wonderful, but how could I entertain the thought of abandoning a teaching that had followed me since childhood? What about the Bible? I knew that there is some truth in it even though it had been changed and revised countless numbers of times. I was then given a video cassette of a debate between Shaykh Ahmed Deedat and Reverend Jimmy Swaggart. After seeing the debate I immediately became a Muslim. (To view this debate click here – requires RealPlayer)


I was taken to the office of Shaykh 'Abdullah bin 'Abdul-'Azeez bin Baz to officially declare my acceptance of Islam. It was there that I was given sound advice on how to prepare myself for the long journey ahead. It was truly a birth from darkness into light. I wondered what my peers from the Church would think when they heard that I had embraced Islam. It was not long before I found out. I went back to the United States for vacation and was severely criticized for my "lack of faith." I was stamped with many labels - from renegade to reprobate. People were told by so-called church leaders not to even remember me in prayer. As strange as it may seem, I was not bothered in the least. I was so happy that Almighty God, Allah, had chosen to guide me aright that nothing else mattered.


Now I only wanted to become as dedicated a Muslim as I was a Christian. This, of course, meant study. I realized that a person could grow as much as they wanted to in Islam. There is no monopoly of knowledge - it is free to all who wish to avail themselves of the opportunities to learn. I was given a set of Saheeh Muslim as a gift from my Qur'an teacher. It was then that I realized the need to learn about the life, sayings and practices of Prophet Muhammad . I read and studied as many of the hadlth collections available in English as possible. I realized that my knowledge of the Bible was an asset that is now quite useful in dealing with those of Christian backgrounds. Life for me has taken on an entirely new meaning. One of the most profound attitude changes is a result of knowing that this life must actually be spent in preparation for life in the Hereafter. It was also a new experience to know that we are rewarded even for our intentions. If you intend to do good, then you are rewarded. Itwas quite different in the Church. The attitude wasthat "the path to Hell is paved with good intentions." There was no way to win. If you sinned,then you had to confess to the pastor, especially if the sin was a great sin, such as adultery. You were judged strictly by your actions.


<b>The Present and Future</b>


After an interview by the Al-Madinah newspaper I was asked about my present-day activities and plans for the future. At present, my goal is to learn Arabic and continue studying to gain greater knowledge about Islam. I am presently engaged in the field of da'wah and am called upon to lecture to non-Muslims who come from Christian backgrounds. If Allah, Almighty, spares my life, I hope to write more on the subject of comparative religion.


It is the duty of Muslims throughout the world to work to spread the knowledge of Islam. As one who has spent such a long time as a Bible teacher, I feel a special sense of duty in educating people about the errors, contradictions and fabricated tales of a book believed in by millions of people. One of the greatest joys is knowing that I do not have to engage in a great deal of dispute with Christians, because I was a teacher who taught most of the dispute techniques used by them. I also learned how to argue using the Bible to defend Christianity. And at the same time I know the counter arguments for each argument which we, as ministers, were forbidden by our leaders to discuss or divulge.


It is my prayer that Allah will forgive us all of our ignorance and guide us to the path leading to Paradise. All praise is due to Allah. May the peace and blessings of Allah be upon His last messenger, Prophet Muhammad, his family, companions, and those following true guidance.

An Internet poll sponsored by NewsMax.com reveals that Americans are overwhelmingly in favor of the United States undertaking military action to stop Iran’s nuclear weapons program.


Nearly 60,000 people have taken part in the poll so far, and more than nine out of 10 say U.S. efforts to contain Iran’s weapons program are not working.


A large majority of respondents also believe that Iran poses a greater threat than Saddam Hussein did before the Iraq War.


NewsMax will provide the results of this poll to major media and share them with radio talk-show hosts across the country.


Here are the poll questions and results:


1) Do you believe U.S. efforts to contain Iran’s nuclear weapons program are working?


Working: 7 percent


Not Working: 93 percent


2) Should the United States rely solely on the U.N. to stop Iran’s nuclear weapons program?


Yes: 11 percent


No: 89 percent


3) Do you believe Iran poses a greater threat than Saddam Hussein did before the Iraq War?


Yes: 88 percent


No: 12 percent


4) Should the U.S. undertake military action against Iran to stop their program?


Yes: 77 percent


No: 23 percent


5) Who should undertake military action against Iran first?


U.S.: 45 percent


Israel: 35 percent


Neither: 20 percent

Allah strikes a parable about His light within the heart of His servant, which only the learned understand: <b>‘Allah is the light of the heavens and the earth. The similitude of His light is a niche in which there is a lamp. The lamp is in a Glass, the Glass, like a glistening star, kindled from a blessed olive tree, neither of the east nor of the west, whose oil well nigh glows though no fire has touched it: light upon light. Allah guides to His light whom He wills, and Allah strikes parables for human beings, and Allah knows all things.’ [Qur’an 24:35]</b>


Ubayy ibn Ka`b said, 'the similitude of His light [takes place in] the Muslim's heart.' [ibn Kathir, 3:464] This light, which He has placed in the heart, comes from gnosis, love, faith and the remembrance of Allah. It is the light that He has sent down to His servants, by which He gives them life, and by which they walk among people. Its origin is in their hearts, but then He strengthens and increases it until it appears upon their faces, limbs, bodies, even their clothes and dwellings. People of this nature perceive it, while others deny it. On the Day of Judgement, however, it will come forth by their faith, and hasten before them in the darkness of the Bridge, that they might cross it. They will proceed in proportion to either its strength or its weakness in their hearts during their life in the world.


For one person, it will be like the sun, for another like the moon, the stars or a lamp. For yet another, this light will be only at the tips of his toes; it will shine, then go out [then shine, then go out]. For just as his light had been in this world, so he shall be given when crossing the Bridge. In fact, it is the selfsame light that had appeared to him before. However, just as the hypocrite has no real light in this world, or has only an outward light but none within, so shall he be given [on that Day] an outward light which will vanish in the darkness and be lost.


It is about this light-its abode, its bearer and its fuel-that Allah has coined the parable of the niche, which is like the breast. In this niche lies a globe made of purest glass, like a glistening planet in whiteness and purity-a similitude for the heart, likened to glass inasmuch as it possesses the qualities of the believer's heart: clarity, fineness and firmness. By its clarity [the believer] sees truth and direction; by its fineness he acquires kindness and mercy; by its firmness he combats Allah's enemies, and stands firm in his resistance to them and upholds the truth.


None of these qualities negate another or oppose it. They strengthen and complement each other.


<b>'The faithful are strict against the unbelievers, merciful to each other’</b> 48:29;


<b>'By the mercy of Allah, you were gentle to them. For had you been harsh, or hard of heart, they would have fled from your presence’</b> 3:159


the expression translated as ‘hard of heart’ (ghaliz. al-qalb) literally means ‘thick-hearted’]; and


<b>'O Prophet, strive against the non-believers and the hypocrites and be firm against them.’</b> 9:73


According to a saying that has been passed down, 'Hearts are Allah's vessels on earth, and most beloved unto Him are the finest, firmest and clearest of them.’ [al-H.akim al-Tirmidhi…It also appears in Ahmad ibn H.anbal’s Kitab al-Zuhd, 1414/1993, and Is.fahani (H.ilya, 6:97), with the wording ‘Allah, blessed be He, has vessels on earth…’]


In contrast to this heart, there are two other reprehensible types. One is the heart that is hard like stone, devoid of compassion, generosity or social good; devoid, too, of the clarity by which Allah may be seen-a heart dominated by ignorance, with neither knowledge of the truth, nor compassion for fellow creatures.


The other is the heart that is as weak as water. It is devoid of strength and firmness, accepts any idea, but lacks the strength to stand by what it accepts. It is devoid of the power to affect anyone, but is itself affected by everything it mingles with-be it strong or weak, wholesome or tainted.


In the glass there is a lamp which bears the light. The fuel for this light is oil pressed from an olive tree, [which grows] in a place so medial that the sun reaches it at both the beginning and the end of the day, making its oil the purest and least opaque-so clear it almost glows by itself, without fire.


Such is the fuel for this lamp's light, and such is the fuel of the lamp in the believer's heart which comes from the tree of revelation, the greatest in blessing and the farthest removed from extremes. Indeed, it is the most central of all things, the most balanced, the most excellent. It reaches neither the extreme of the Christians nor that of the Jews, but rather seeks a middle way in all things. Such is the fuel for the Lamp of Faith which burns in the believer's heart.


Because this oil is so limpid that it almost glows by itself, when it is mingled with fire its glow becomes even more intense, its substance is strengthened and there is 'light upon light'. Similarly, the heart of the believer is so illumined that he could almost know Allah solely by way of his own Allah-given nature [fit.ra] and his own intelligence, though he had no fuel. Then the fuel of revelation reaches him, gives glad tidings to his heart and mixes with his own radiance. The light of revelation is added to the light of his own Allah-given nature, and the two combine to become 'light upon light’.


He had almost been able to speak of Allah without ever hearing anything about Him. When he hears utterances which his own nature has already perceived, it becomes 'light upon light'. Such is the case of the believer who first experiences the truth in a general way through his Allah-given nature, and then hears the words brought by [the Prophet] which explain the details. His faith is thus founded on the testimony of revelation and the testimony of his Allah-given nature.


Let a person of insight reflect on this great verse and on how it can be applied according to this noble meaning. Allah mentions His light in the heavens and on earth, and His light in the hearts of His believing servants. There is intelligible light, perceived by insight, illuminating inner visions and hearts [al-nur al-ma`qul al-mashhud bi 1-bas.a'ir wa 1-qulub]. And there is the physical light [al-nur al-mah.sus], perceived by the faculty of sight, illuminating the upper and the lower regions of the world: two sublime lights, one more sublime than the other. When physical light is absent from some place, no human being or animal can live there. Animal life is engendered only where there is light. It cannot thrive in dark places where no light shines. And so, a people for whom the light of revelation and faith has gone out, and a heart in which this light has gone out, must be dead, no more alive than the most lifeless place on earth.


In His words, Allah connects life with light:


<b>'Or is one who was dead, and whom We gave life and made for him a light by which to walk among people, like one who is in a darkness from which he cannot emerge?’ </b> 6:122


Or His words, <b>'Thus have We inspired you with a spirit from Our command; you had known neither the Book nor faith, but We made it a light by which We guide those of Our servants whom We Will.’ </b> 42:52


About this second verse, it has been said that the pronoun ‘it’ refers to command, or to faith, but the correct reading is that it refers to spirit. Thus, 'We made that spirit with which We inspired you a light.' In other words, we say spirit when life is brought forth, and light when radiance and illumination are brought together. But the two are inseparable. If life exists through the Spirit, so does light; and where there is light, there is also light. So the heart of one who does not accept this Spirit is dead and benighted, as dead as one whose soul has separated from his body.

<b>Debate: The Sword Vs. The Pen</b>


by Zayn al-Dīn ‘Umar ibn al-Wirdī d. 749 Hijrī & by Abū Jandal al-Azdī


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In the Name of Allāh, the Most Gracious, the Most Merciful


The sword and the pen are instruments of action and speech. They are the support of nations; any nation bereaved of them will lack in strength. They are the pillars of authority that declare who shall be lowered and who shall be raised [in status], and at the forefront of the dispute that arises from them are what is implied and what has been stated. Thus, I thought about which of them is more worthy of pride and status, so I convened a court gathering to judge between them, wherein I portrayed them as being present for the litigation, granted them an equal footing of honour, and vocalized their inner state.


<b>The pen said:</b>


It shall move its course and set down anchor all in the Name of Allāh. By the day as it shows up [the sun’s[ brightness, and by the night as it conceals the sun. To proceed; All Praises are due to Allāh Alone, Who created the pen, Who honoured it with an oath, Who created it before all else, Who beautified the paper with its branch, just as He beautified branches with leaves. May prayers be on the one who said, “The pens have dried,” for the pen has gained mastery, and he who writes with seven pens is from the class of the book in the seven heavens. Fate and predestination have run their course, and have replaced the tongue in its commandments and forbiddances. How many more thrusts and jabs has it made than the blacks and the whites; it has fought those afar and sliced those anear enough to fill its eyelids – what matches the pen in how the people obey it, and how it walks to them ahead of all the rest?


<b>So the sword said:</b>


In the Name of Allāh Who lowers and raises, “and We have sent down iron wherein is mighty power and benefits. To proceed; All praise is to Allāh Who revealed the verse of the sword, by which He increased esteem for the wound, and secured the fear over lands. And may prayers be on the one who used the sword to implement what is written on the pages and who was served by the pens judging against the leaders, and on his family and Companions whose swords were sharpened and their edges were made by slicing the enemies. The sword has great power and strong authority, it wipes the lines of eloquence, and stands to face that cannot be faced; he who resorts to anything else to subdue the enemy will be tired away - and how not, when it’s edge defines the limit between seriousness and play?!


If the pen is a witness, then the sword is a judge; and if the pen approaches for disputation in a matter, the sword will break it with a swift motion. With it the religion came to light, and it is the means for suppressing the proud. The hand of our Prophet carried it to the exclusion of the pen, by which it was clearly honoured among the nations. Paradise is under its shade - especially when it is unsheathed so you see the torrents of blood flowing through it.


The sky of its sheath is ornamented by the stars, and he spoke the truth who said, “The sword brings more truthful news than others.” The carrier does not abuse it, nor does he handle it with the tips of his fingers like the pen. It is not like a pen that resembles a people who are disrobed of their garments, then turned on their heads as is said; rather, it is as though the sword was created from flowing water, or bright star, well-balanced. It is a precious gem that it cannot be bought for a paltry price, like the pen. It does not suffer as does the pen from blackness and obliteration. How much can it tell of traces of a reality, or the reality of a trace? In the sheathe of the people, the sword is the measure of a war, and thus it was fashioned in a form ready for war.


<b>So the pen said:</b>


Or it is that which is brought up in adornments, and in dispute cannot make itself clear? He is boasting while he is positioned to the left, and I am seated to the right?! I am the one concerned with the intellect, and you are concerned with the echoes - you are a tool of death! You only become soft after entering the flames, and you are only sharpened for a great sin. You are useful for an hour of time, while I spend my life in obedience. You are used for causing fear, and I am used for creating desire. If your vision is one of iron, then my vision is one of golden water. Where does your tradition rank from my efforts, and where does the impurity of your blood rank from the purity of my ink?


<b>The sword said:</b>


Do the likes of you reproach the likes of me for blood?! As long as I am able command my nestlings the knives, I am like the witches when they blow in the knots, O poor one. Your corpse has been removed from life, your nose has been split and your tongue broken. Woe to you! If you are used for composing poetry collections then you are a grieved teller, or for composition then you are the servant of a master, or for information then you are a censured sorcerer, or for the jurist then you are deficient in knowledge, or for the poet then you are a deprived beggar, or for the witness then you are a poisoned coward, or for the teacher then for the Ever-Living, the Self-Subsisting. As for me, I have a shining face, decoration, jewels, and awe when I am unsheathed. I ascend the pulpit, and I am possessed with authority, but you are like a hermit. I traverse the path and break the ties.


<b>So the pen said:</b>


Me, I am the son of the water from the sky, the companion of the creek, the ally of the air! But you, you are the son of the fire and smoke, the scatterer of years, the traitor of brothers! You separate that which should not be separated, and you break that which Allāh commanded to join. Indeed, the sword put on contemptuous airs, thickened its neck, and was given boiling water to drink that tore up its guts. O raven of disunion, O tool of death, O sick-eyed one, O two-faced one, how many have you annihilated and executed? And how many have you widowed and orphaned?


<b>The sword said:</b>


O son of mud! Are you not skinny when you are in mud?! How many times have you flowed the opposite way, and behaved in a diminishing manner, counterfeited and distorted, undefined and defined, written lines of satire and insult, and immortalized shames and slander?! Rejoice at your excessive splendour and the strength of your fear. If you measure the whiteness of my pages against the blackness of yours, then soften your speech for your life is for but a short time. Beautify your response for I have its force, and lessen your harshness, and turn your attention away from the blood in my face to the ugliness in yours. If not, then the softest strike from me shall uproot you and extract your origins, to irrigate whoever was absent from your woods, and as a pasture for the one who would slice your skin if they called you.


<b>So when the pen saw the sword getting angry, he softened his speech to him and said:</b>


Manners are learnt from me, and gentleness is taken from me. If you become soft, I become soft, and if you act well, then I act well. We are people of hearing and obedience, and thus a group of us gather together in the same inkwell. As for you, you are people of violence and disunity, thus two swords are never gathered together in the same sheathe.


<b>The sword said:</b>


Is this a trick under the guise of virtue? For a matter that has not cut off one in disdain! If you are – as you claim to be – one of manners, then you would not meet the head of a writer with the knot of sin. I am the one with the louder voice, and my edge is my tongue delivers the peculiarities of death. I am of fire, free of smoke, and the pen is of sounding clay like pottery. If the pen claims he is like me, I will command he who beats his head on my shoes.


<b>So the pen said:</b>


Speak not, for the possessor of a sword who has no wellbeing, is as he who is weaponless.


<b>The sword said:</b>


Be silent, for the pen of the eloquent without its portion is like a empty spindle.


<b>So the pen said:</b>


I am purer and more chaste.


<b>The sword said:</b>


I am more dazzling and radiant.


<b>So the owner of the pen recited to his pen:</b>





إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ


<b>Verily, We have granted you al-Kawthar [2]</b>


The owner of the sword recited to his sword:





فَصَلِّ لِرَبِّكَ وَانْحَرْ


<b>Therefore turn in prayer to your Lord and sacrifice [3]</b>


So the owner of the pen recited to his pen:


﴿إِنَّ شَانِئَكَ هُوَ الأَبْتَرُ﴾


<b>For he who makes you angry will be cut off. [4]</b>


It said:


But by my inscribed book, and my frequented house, and by the Torah and the Injīl, and the exalted Qur’ān, if you do not cease your violence with me, and make distant your proximity to me, I will write you among the deaf and dumb, and I will inscribe this ruling upon you with my pen.


<b>The sword said:</b>


By my firm back, my clear opening, my two moist tongues, and my two solid faces, if you do not keep your blackness away from my whiteness, I will rub your face in your ink! You have acquired your signature of insight and firmness from the lions in the jungle, and although I have not neglected to advise you, shall we pay no attention to your mention?


<b>So the pen said:</b>


Surrender! If you are higher then I am more knowledgeable, and if you are more beautiful then I am more clement, and if you are stronger then I am more straight, or if you are more crooked then I am more to blame, or if you are softer then I am more delightful, or if you are more expensive then I am more prevalent, or if you are more powerful then I am more admonishing, or if you are lethal, then I am sharper.


<b>The sword said:</b>


How can I not surpass you, when the such-and-such dwelling is supporting me?


<b>So the pen said:</b>


How can I not surpass you, when He (may His help be glorified) has taken charge of my affairs?


<b>The judge between the sword and pen said:</b>


When I saw the diligent arguments from both sides, with their opposing proofs, and when I knew that each of them had some truth to the nobility of their status and a supporting narration from the hadīth literature, I eased the situation and scrutinized the evidences, until I returned the pen to its cover and sheathed the sword. I did not give preference to one, and remained silent on which I felt was more correct, until each is judged for their deeds, their extreme anger is calmed, and the situation grants its own insight.


<b>Abū Jandal al-Azdī said:</b>


After this wonderful, exciting debate I pondered the annals of Islamic history and found that whoever raises the pen without the sword becomes lowly, and whoever who raises the sword without the pen goes astray and makes mistakes, but the one who raises them both together will be guided and reach his destination. May Allāh have mercy on Shaykh al-Islām Ibn Taymiyyah for he said, “The religion will only be established by a guiding book and a helping sword, and your Lord suffices for you as a Guide and Helper.”


<b>Allāh is the Greatest, and glory is for Allāh and Islām.</b>


<b>O Allāh,</b> grant victory to the believing Mujāhidīn everywhere


<b>O Allāh,</b> protect our Mujāhidīn brothers who are being pursued everywhere.


<b>O Allāh,</b> free our prisoners and the prisoners of the Muslims everywhere


<b>O Allāh,</b> drown America, destroy the Crusaders, the Jews, and the Arab and non-Arab tyrants everywhere.


Abū Jandal al-Azdī 9/10/1424 Hijrī


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[1] al-Hadīd, verse 25


[2] al-Kawthar, verse 1


[3] al-Kawthar, verse 2


[4] al-Kawthar, verse 3

Bismillah


I received this on an email and thought to share it


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One day, a brilliantly beautiful and fragrant flower with attractive


colors met a pearl that lives far in the bottom of the sea and has none


of these characteristics.


Both got acquainted with each other.


The flower said: "Our family is large; roses and daisies are members of


the family. And there are many other species that are various and


countless, each has a distinctive scent, appearance .etc."


Suddenly, a tinge of distress appeared on the flower.


"Nothing accounts for sorrow in your talk; so why are depressed?" The


pearl asked.


"Human beings deal with us carelessly; they slight us. They don't grow


us for our sake but to get pleasure from our fragrance and beautiful


appearance. They throw us on the street or in the garbage can after we


are dispossessed of the most valuable properties; brilliance and


fragrance" The flower sighed.


And then the flower said to the pearl: "Speak to me about your life!


How do you live? How do you feel it? You are buried in the bottom of


the sea. "


The pearl answered: "Although I have none of your distinctive colors


and sweet scents, humans think I am precious. They do the impossible to


procure me. They go on long journeys, dive deep in the seas searching


for me. You might be astounded to know that the further I lay, the more


beautiful and brilliant I become. That's what upraises my value in


their thought. I live in a thick shell isolated in the dark seas.


However, I'm happy and proud to be in a safe zone far from wanton and


mischievous hands and still the humans consider me highly valuable"


Do you know what the flower and the pearl symbolize?


Think


Think


You will find that:


The flower is the unveiled woman (who shows her charms)


and the pearl is the veiled woman (who conceals her beauties) Think


about it!


Indeed Allah is gentle and loves gentleness, and gives due to


gentleness that which He does not give due to harshness - Muhammad


(salAllahu alayhi wasalam) [ibn Majah, ibn Hibban - Hasan]