The Cancer of the Civil State


Freedom. Equality. Liberty. These emotive catchwords and slogans shouted from the lips of the kuffaar have ushered in the greatest attempt to install themselves in the place of Allah Ta'ala - crowning themselves lord, king, judge, legislator, president - gods in their own deformed image. The modern vehicle for this self-destructive endeavour is the civil state.
Predicated upon a rejection of Allah Ta’ala, His Divine Message, and His Shariah necessary for human sustenance and advancement, the civil state has been constructed as a means to try to protect the kuffar from having to face their inevitable date with death that all souls will taste. For once Allah Ta'ala, His Message, and His Law are rejected, physical death becomes the greatest fear and the greatest reality to be avoided at all costs. That they have lost all understanding of the soul, physical life, death, and the hereafter should be obvious.
If we examine what the kuffaar are doing with their civil states and the so-called laws they craft to rule them, it is this futile attempt to avoid physical death that fundamentally drives all that they do. That they think they are the source of their own creation and can shape the entire creation in their own image is one thing in terms of suffering from an obvious mental illness - but once this is coupled to the fear of physical death and the all-out effort to try to avoid it - the cancerous tumour of the civil state really begins to form and spreads to impact all of creation.
What can be seen through the civil state is a crude attempt to ascribe all of the qualities and characteristics of the Creator, Himself, to these states and those who hold positions in them in the desperate hope that they can immortalize themselves; never having to face death or the consequences of their sinful, degenerate behaviors and actions. This flows from the psychotic belief that they, themselves, are Allah.

Co-operation ?!?

Cooperation on haraam is haraam, cooperation on makrouh is makrouh, cooperation in something mandoub is mandoub, cooperation on fard is fard. The one who wants to cooperate with you on something fard it becomes obliged upon you to respond to him and if the action is recommended it will be recommended for you to respond to him.

Working collectively on something which is obliged has evidence, to say that if it were an obligation you would be obliged to cooperate on that. So for example dawah, openly publicly commanding good and forbidding evil, jihad feesabilillah, if someone wants to pray or make wudu and you have some water and don’t give it you will be sinful. If someone asks you for something he is obliged to do and you don’t cooperate with him and you have the ability to then obviously you will be sinful.

So for example, if someone can’t bury someone and says to you “I need your help” you have to cooperate with him. Now for greater reason something which is the right of Allah or right of society it will take priority; if we are obliged to help each other on the basis of someone praying or burying a dead person or cooperating with each other to feed someone, what about to implement the shariah on a state level? What about to defend Muslims against the kuffaar for greater reason by qiyas ala this is something which we need to cooperate on we cannot do this individually.

We do make a distinction between imaamatul uzmah (khilafah) and al imaamatul sughra which is less than that (imara khasa) so the imara ‘ama is known as jamaatal muslimeen that collective body of Muslims under one khalifah. Whereas imaratul sughrah or imara khasa is people together under an amir less than the imaamatul qubra so the lower imaraship (something less) people implementing shariah maybe in a locality or people working collectively to command good and forbid evil is a type of imara khasa and it could be many different types; it could be people working collectively to build a mosque or to feed the needy people. These types of things are also obliged on something which is obliged.

 

Shi'a - The worst of the worst Murtadeen !!!

https://i.pinimg.com/originals/09/6c/7d/096c7d299f2b373436036e08a9c27e7f.jpg

A bit of the Creed of Shi'a from their own Sources !

On Allah:

1) He has the Quality of 'Badaa'.
2) This means he forgets.
3) He makes mistakes.
4) He plans but this does not take effect.
5) He does not know who to appoint as the next message conveyor, the next Imaam.
6) "We (shias) do not worship such a god who gives authority to rascals like Yazid, Mu'awiyyah and Uthmaan."
7) They say "Ali says.....I am the first and I am the last. I am the manifest and I am the hidden and I am the heir of earth."
8) Shias say that the Imaams are the face of Allah,
9) The eyes of Allah among his creation.
10) The tongue of Allah among his creation.

References :

1) Usul Kafi- Babul bad'aa - Al- Kafi Vol- 1 -P283 India Ed.
2) Ibid
3) Ibid
4) Ibid
5) Ibid
6) Kashful Asraar - 107 - Khomeni
7) Rijaal Kashsi . 138. India Print
8) Usul- e-Kaafi -83
9) Ibid
10) Ibid

On Kalimah (testimony of faith):

From Mission to Immigration...

1- When the Prophet (saws) reached 40 years old, Gabriel came to him with the revelation from his Lord when he was worshipping his lord in Hira' Cave. [Tarikh At-Tabari (1/ 528) Al Bidayah (3/ 7)]

2- The Prophet (saws) continued calling his lord secretly for three years. [Sirat Ibn Hisham (1/ 325) and Sahih Muslim (832)]

3- The formers embraced Islam such as: Khadijah, Ali, Zayd, Abu Bakr, and others. [Al Bidayah (3/ 29)]

4- The Prophet (saws) was commanded to declare his mission to the people, but his people opposed him. [Al Bidayah (3/ 35) As-Siyar Wal-Maghazy (145)]

5- The pagans of Quraysh tortured every person embraced Islam to stop them from embracing Islam, but Muslims observed patience. [Al Bidayah (3/ 36)]

6- The Prophet (saws) held secret meetings with Muslims in the house of Al-Arqam to teach them their religion. [As-Sirah Fi Daw' Al Masadir Al Asliyyah (195)]

7- In year 5th after the mission, a group of the Companions migrated to Abyssinia according to the permission of the Prophet (saws) to preserve their religion, including `Uthman ibn Affan, Az-Zubayr ibn Al `Awwa, `Abdur-Rahaman ibn `Awf, and Ja`far ibn Abu Talib where they spend 10 year. [As-Siyar Wal-Maghazy (123) Al Bidayah (3/ 72)]

8- In year (6 AH) of the mission, Hamazh ibn `Abdur-Rahman and `Umar ibn Al Khattab embraced Islam and added power to Muslims. [As-Sirah Fi Daw' Al Masadir Al Asliyyah (212)]

Merits of the Sahabah


Sahabi (Companion) is anyone that met the Prophet (pbuh) while believing in him, and dying upon that condition.

The Companions (Sahabah) of the Prophet (pbuh) are the best from all those that accompanied the prophets, due to the statement of Allah's Messenger (pbuh): "The best of people are my Companions." [
Sahih Al-Bukhari: Book of the Virtues of the Companions of the Prophet (no.3651 ) and Sahîh Muslim: Book of the Virtues of the Companions (no. 2533) from the hadith of Ibn Masud (ra). It is also reported on the authority of Imran bin Husayn (ra) in Al-Bukhari (no.2561 ,3650 , 6438 &6695 ) and Muslim (no.2535 ). Abu Hurairah (ra) also reported it in Muslim (no.534 ) as well as others. Furthermore, this is a mutawatir hadith. Al-Hafidh Ibn Hajr stated the correctness of it being mutawâtir in the introduction to his Al-Isabah]

The best among the Sahabah are the Muhajirun (those who performed the migration from Makkah to Madinah), due to their combining between migrating and giving support (in Allah's Cause). Then after them, are the Ansar.

The best among the Muhajirun are the four righteous Khalifahs: Abu Bakr, Umar, Uthman and Ali. 

 
Abu Bakr - He is "As-Siddiq" 'Abdullah bin Uthman bin Amir from the Tribe of Taym bin Marrah bin Kaab. He was the first male to believe in the Messenger of Allah (pbuh). He was his companion in the migration (Hijrah) and his deputy during times of prayer and Hajj. He was his Khalifah (designated successor) for his nation. Five of those who were given the glad tidings of Paradise accepted Islam through his hands.

 

The Curse of Sins upon Marital Happiness !

There is no doubt that sins bring misery, disaster, depression, darkness of expression, hardness of heart, and turn happiness to sorrow and love to hatred. Some Salafi Scholars said: "If I disobey Allah I can feel the consequences of my sins on my wife's and horse's behaviour." [Ibn al-Qayyim: "Al-Jawaab al-kaafi Liman Sa’la Ani ad-Dawaa' ash-Sha'fi'"]

Ibn al-Qayyim said: Sins have disgusting effects, which damage the heart and the body in this world and the Hereafter, and which Allah Alone knows fully.

It deprives one of knowledge, because knowledge is a light, which Allah puts into the heart of a believer, but the sins extinguish that light.

A sinner finds himself alone and separated from Allah. He may have the pleasure of the world at his feet, but still feels deprived of any spiritual joy and pleasure. Because of his sins, he is far from happy and his heart is dead. A dead man feels no pain.  Therefore, a wise man is he who abandons his sins.

Also, a sinner finds himself isolated and a stranger among his friends, especially the righteous ones. The more isolated he gets the more he feels cut off from them and from their help. Worse, he starts getting close to the followers of Satan, may Allah curse him, as he hides himself from the party of Allah. This isolation grows and the sinner loses his temper and falls out with his wife, children and relatives. He starts feeling lonely and alienated.