Christchurch Mosque Attack - NEW ZEALAND !

This is the gun that the Terrorist used to kill and murder the Muslims in the two mosques in Christchurch, New Zealand. This weapon has been covered with extremist Christian bigotry, and many dates and names from the pages of history (many of these figures mentioned have always been revered in the Christian Extremist ideology for ages) has been written all over the weapon.

Now, what does these writings actually mean ? Let's go through one by one.

1) Charles Martel

Charles Martel was the King of Francia (Modern day France), he is known in European history for one specific thing, he was the one who stopped the Islamic Caliphates advance into Western Europe in the battle of Tours in 732 CE. For this reason, he is revered and placed into a divine status in Christian extremist teachings.

2) Tours 732

The Battle of Tours in 732 CE, was perhaps the most defining battle in the history of Europe. The Muslim forces of the Umayyad Caliphate completely crushed the Christian Kingdoms of Spain and conquered all of Spain, and advanced unopposed towards conquering Western Europe. If we compare the balance of power during that time, the Ummayad Caliphate was the worlds sole Super Power, and militarily and technologically far more advanced than the Christian Kingdoms of Europe. The only Kingdom that was some what capable to put up a resistance to the mighty Caliphate in all of Europe was the Kingdom of Francia (France).

The battle initially went very well for the Muslims, the Caliphate was nearly victorious, but the soldiers in the Caliphate army got greedy seeing the war booty and wealth lying in the battlefield and disobeyed commander Abdul Rahman Al Ghafiqis orders and broke ranks to collect the wealth. Seeing this, the Christian forces rallied, and charged the Muslims, most of the Muslims were unarmed as they put down their weapons in order to secure as many wealth as they could. Shocked, the Caliphate soldiers fled the battle and brave Abdul Rahman Al Ghafiqi alone in a last effort, led a valiant charge against the Franks and embraced martyrdom.

Contentment !

Sa‘d ibn Abi Waqqaas traveled to Makkah after he had become blind. Upon his arrival the people hastened to him and kept on asking him to make supplication for them, and he did, as Allah always accepted his supplication. ‘Abdullaah ibn As-Saa’ib said, “I came to him when I was still a young boy and became acquainted with him, so he knew me and said to me, ‘Are you the one who recites the Quran for the people of Makkah?’ I replied, ‘Yes.’ Then I asked him, ‘You supplicate to Allah for all the people, so why do you not supplicate to Allah for yourself so that He would cure you?’ He smiled, and said, ‘O son! The decree of Allah is better for me than my sight.’”

This is the satisfaction that the Companions adjusted themselves to, and the decree of Allah became more beloved to them than their desires, and so they loved nothing more than what Allah had decreed. ‘Umar ibn ‘Abd Al-‘Azeez said, “I do not want anything except what Allah decrees.” What confirms the importance of this satisfaction is that the Prophet (saws) would ask Allah to grant him satisfaction with His decree, and it is well-known that the Prophet (saws) only asked Allah for the highest ranks. Satisfaction is sincerely giving precedence to all that Allah has ordained, without being hesitant or objecting.

This is exactly what the righteous predecessors sought and strived for. They were fully content in matters pertaining to their fate and what Allah had inscribed in the Preserved Slate and never desired anything contrary to what He had decreed for them. However, as for matters of religion that pertain to His orders or prohibitions, one must always progress and aspire to what is better.

Plight of the People of Hell !!!

Hell has various levels and degrees of torment. In some of them, the torment and horror is greater than the others. The people who are to be doomed to enter Hell will be given different levels of punishment according to the deeds they used to do during their worldly life. The worse one's deeds were in the worldly life the lowest one's level will be in the Hellfire and the harder one's torment will be.

Ibn Rajab said: “Know that the different levels of punishment suffered by the people of Hell will be according to the levels of their deeds for which they entered Hell.”
He then quoted the evidence for that, such as the words of Ibn ‘Abbaas: “The punishment of those who were extreme in their disbelief and spread corruption on earth, calling others to disbelief, will not be like the punishment of those who did not do such things.”

Then Ibn Rajab said: “Similarly, the punishments of the monotheists in Hell will be at different levels, according to their deeds. The punishment of those who were guilty of major sins will not be like that of those who were guilty of minor sins. The punishment may be reduced for some of them because of other good deeds, or for whatever reason Allah wills..."

[At-Takhweef min An-Naar, P.181]

Prophet Muhammad (saws) said concerning the people of Hell: “There are some whom the Fire will take up to their ankles, others up to their knees, others up to their waists, and yet others up to their collarbones.” [Muslim]

O' Muslimah learn to accept the Qadr of Allah !

One of the most prominent distinguishing features of the Muslim woman is her deep faith in Allah and her sincere conviction that whatever happens in this universe, and whatever fate befalls human beings, only happens through the Will and Qadr (Decree) of Allah; whatever befalls a person could not have been avoided, and whatever does not happen to a person could not have been made to happen. A person has no choice in this life but to strive towards the right path and to do good deeds - acts of worship and other acts - by whatever means one can, putting all his trust in Allah, submitting to His will, and believing that he is always in need of Allah's help and support.

The story of Haajar (ra) offers the Muslim woman the most marvelous example of deep faith in Allah and sincere trust in Him. Ibraheem (as) left her at the Ka`bah in Makkah, above the well of Zamzam, at a time when there were no people and no water in the place. Haajar (ra) was alone, except for her infant son Ismaa‘eel (as). She asked Ibraheem (as), calmly and with no trace of panic: "O Ibraheem! Has Allah commanded you to do this?" Ibraheem (as) replied with the affirmative. Thereupon, she responded with words that reflected her acceptance and optimism: "Then He is not going to abandon us." [Bukhari]

Here was an extremely difficult situation: a man left his wife and infant son in a barren land, where there were no plants, no water, and no people, and went back to the distant land of Palestine. He left nothing with her but a sack of dates and a skin filled with water. Were it not for the deep faith and trust in Allah that filled Haajar's (ra) heart, she would not have been able to cope with such a difficult situation; she would have collapsed straight away, and would not have become the woman whose name is forever remembered night and day by those who perform Hajj and `Umrah in the house of Allah every time they drink the pure water of Zamzam, and run between the mounts of Safa and Marwah, as Haajar (ra) did on that most trying day.

Loving and glorifying the Sunnah...

Do you truly love the Messenger of Allah (saws)? A fundamental of our religion, and a tenet of our faith, is to love him.

 Allah says: “Say (O Muhammad): ‘If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and Jihaad  in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.” [9:24]
Al-Fudhayl ibn ‘Iyaadh said: “This verse is enough of an evidence to prove the obligation of loving the Prophet (saws) because Allah dispraised in it those whose wealth, family or children are dearer to them than the love of Allah and His Messenger (saws) describing them as defiantly disobedient at its conclusion.”

Love of the Prophet (saws) branches from Allah’s love of him; our love of the Prophet (saws) is due to the fact that Allah loves him, and because Allah sent him to us as His Messenger, as well as the fact that Allah instructs us to make him dearer to our hearts than our own souls. He says: “The Prophet is more worthy of the believers than themselves…” [33:6]
This means that the believer should love the Prophet (saws) more than he loves his own self.

This love entails full obedience, submission and acceptance; it also entails favouring the Prophet (saws) over oneself, one’s family and one’s wealth, and to surrender to the Prophet (saws) the controlling direction that one has over himself.

The influence that the Prophet (saws) should have over us is greater than that which a master has over his slave, or a father has over his child. We should have no control over ourselves except in acting in accordance with the way he (saws) directed us to.

Kashf ash-Shubuhat fit-Tawhid, PART-12

Last week we began talking about the fourth misconception people use to justify the matters of Shirk that they perform, and like we said the first three are the main things that the author talks about. The last one that we talked about was the claim that people will say that when we make du’a to other than Allah, that this isn’t actually an act of ‘Ibadah, or it’s not an act of worship. So, we said that what they try to claim is that they say that “yes, we’re making du’a to other than Allah or we’re seeking something from the Prophet (saws), or we’re seeking something from our Sayyid, or our Wali, but there’s no problem with this, because this isn’t actually an act of worship.

So, they’ll say that every evidence you bring from the Qur’an or from the Sunnah to say that you’re not allowed to worship other than Allah, this doesn’t even apply to us because when we make du’a to other than Allah, this isn’t worship, so you’re using evidence in a place that it doesn’t belong. And like we said, this is rejected in the Qur’an and the Sunnah. In the Qur’an, Allah tells us to perform du’a or make du’a to Him or to supplicate to Him, when He says:

“And your Lord said supplicate to Me and I will answer you, indeed those who are stubborn concerning My worship will enter into Jahannam…” [40:60]

So, here we see that Allah told us to supplicate to Him, and then He said “those who refuse to worship Him.” So, he used them essentially in an interchangeable manner. And also the Prophet (saws) said in an authentic hadith, “Du’a is worship”, or it is the worship. It’s the act of worship itself, it encompasses everything that worship indicates, everything that worship would imply. So, really for someone to say that du’a isn’t worship, this is a false claim, it’s declared false by the Qur’an and it’s proven false by the Sunnah, and really it’s not something that’s even possible, that these people really believe, in the end it’s not something that’s real, strong misconception that people can say “I really didn’t understand this matter.”

“My nation will split into seventy-some divisions..."

Recently, the following Ḥadīth has been spread by many who are ignorant of the Sciences of Ḥadīth, some even declaring those who question its authenticity to be disbelievers: “My nation will split into seventy-some divisions. The greatest of them as a fitnah [test, trial, usually negative] against my nation will be a people using Qiyās with their personal views, thereby they will permit the harām and forbid the halāl.” And they reference it as: [related by at-Tabarānī and al-Hakim; al-Haithamī and others said it is authentic]

Below is a clarification of the fabricated nature of this Ḥadīth, as well as the ignorance displayed in referencing it and attempting to deem it an acceptable narration:

Abū Bakr al-Bazzār (d. 292 H.) said:
حَدَّثَنَا عُمَرُ بْنُ الْخَطَّابِ السِّجِسْتَانِيُّ قَالَ: أَخْبَرَنَا نُعَيْمُ بْنُ حَمَّادٍ قَالَ: أَخْبَرَنَا عِيسَى بْنُ يُونُسَ عَنْ حَرِيزِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرٍ عَنْ أَبِيهِ عَنْ عَوْفِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: "سَتَفْتَرِقُ أُمَّتِي عَلَى بِضْعٍ وَسَبْعِينَ فِرْقَةً أَعْظَمُهَا فِتْنَةً عَلَى أُمَّتِي قَوْمٌ يَقِيسُونَ الْأُمُورَ بِرَأْيهِمْ يُحَرِّمُونَ الْحَلَالَ وَيُحِلُّونَ الْحَرَامَ."
“‘Umar Ibn al-Khaṭṭāb as-Sijistānī told us, saying: Nu’aym Ibn Ḥammād informed us, saying: ‘Īsā Ibn Yūnus informed us: On the authority of Ḥarīz Ibn ‘Uthmān: On the authority of ‘Abdur-Raḥmān Ibn Jubayr: On the authority of his father: On the authority of ‘Awf Ibn Mālik, رَضِيَ اللَّهُ عَنْهُ, who said: The Messenger of Allāh, صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ, said: ‘My Ummah will split into seventy-something sects. The greatest of them as a Fitnah upon my Ummah will be a people who perform Qiyās in matters based upon their opinions, they permit the Ḥarām and forbid the Ḥalāl.’” [1]

And Aṭ-Ṭabarānī (d. 360 H.) said:
حَدَّثَنَا يَحْيَى بْنُ عُثْمَانَ بْنِ صَالِحٍ ثنا نُعَيْمُ بْنُ حَمَّادٍ...
“Yaḥyā Ibn ‘Uthmān Ibn Ṣāliḥ told us: Nu’aym Ibn Ḥammād told us…” [2]

Ibn Taymiyyah's Battle against Innovators & Deviant Sects!

Shaikhul-Islam Ibn Taymiyyah dedicated a lot of effort towards refuting various innovative sects. He even physically challenged some individuals from the heretical Sufi sect, known as the Bataa'ihiyyah that indulged in feats like walking over fire to amaze the common masses. He proposed that he would walk on fire with them on the condition that they wash themselves first with vinegar and hot water. Their refusal exposed their folly, and Ibn Taymiyyah thus exposed the charlatans of the Bataa'ihiyyah sect.

[See, Majmoo al-Fatawa (11/456-457) and al-Bidayah wan-Nihayah (14/36)] He also refuted Muhiyyuddin Ibn Arabi and the heresy of Wahdat al-Wajood.

Ibn Hajr said, '… From the astonishing qualities of this man (i.e. Ibn Taymiyyah) was that he was the strongest amongst men against the people of innovation, the Rawaafidah, the Hululiyyah, and the Ittihaadiyyah, and his works on this are many and famous, and his fatawa on them cannot be counted… It is obligatory upon the one, who has donned the robe of knowledge and possesses intelligence that he consider the words of a man based upon his well-known books or from the tongues of those who are trusted to accurately convey his words - then to isolate from all of this what is rejected and warn from them with the intention of giving sincere advice and to praise him for his excellent qualities and for what he was correct in as is the way of the scholars.

If there were no virtues of Shaykh Taqi ad-Deen except for his famous student Shaykh Shams ad-Deen ibn al-Qayyim al-Jawziyyah, writer of many works, from which both his opponents and supporters benefited from then this would be a sufficient indication of his (ibn Taymiyyah's) great position. And how could it be otherwise when the Shafa'ee Imams and others, not to speak of the Hanbalees, of his time testified to his prominence in the (Islamic) sciences…' [From Ibn Hajr's endorsement of 'Radd al-Waafir' contained at the end]

The Path Will Always Have Enemies !!!

Know, that Allah from His Hikmah did not send a Prophet with this Tawheed except that He appointed for him enemies as He said, “And thus We have made for every prophet an enemy, devils from mankind and jinn. Inspiring one another with eloquent speech of delusion.”

If you have understood this and you know that the path to Allah will always have enemies and opponents in it, people who possess eloquent speech, knowledge, and evidence, then it is incumbent upon you that you learn enough of the Deen of Allah that will enable you to arm yourself with a weapon that you can use to confront these shayateen, whose leader and chief said to your Lord , “I will surely sit waiting for them upon Your straight path. Then I will approach them from before them and from behind them and from their right and from their left, and you will not find most of them grateful.”

But if you turn to Allah and pay close attention to His clear proofs and evidences then do not fear or grieve. “Indeed the plot of Shaytaan is weak.”

And the common one from amongst the Muwahhideen can overcome a thousand scholars of the Mushrikeen as He said, “And indeed, Our soldiers will be those who overcome.”

So a person of falsehood cannot present any argument except that there is in the Quraan that which refutes it and clarifies its fallacy, as He said, “And they do not come to you with an example except that We bring you the truth and the best explanation.” And some of the scholars of Tafsir have said this Ayah is general and encompasses every argument presented by the people of falsehood until the Day of Resurrection.

Concepts clarified in the Quraan !

The role of the Quraan in shaping the Muslim personality: The treasures of the Quraan are hidden and buried as far as many Muslims are concerned, as they have not yet discovered these precious treasures that Allah has placed in it.

Besides the fact that a Muslim is rewarded for reciting the Quraan and applying its rulings, it is also the case that the Quraan explains and clarifies the correct way to understand many concepts that people have misperceived or misinterpreted. For example, it expounds upon the reality of the concept of loyalty and disavowal, the concept of worship, the concept of the conflict between the truth and falsehood, and many other concepts which all Muslims must correctly understand and realize.

The great treasures in the Quraan: Some people seek to attain the reward of reciting the Quraan, others memorize its verses in order to attain the reward of such memorization, while others recite it to taste the sweetness that the soul feels during this. There are others who recite it in order to search for the lofty manners it calls the people to possess, and yet others who recite the Quraan in order to find therein solutions to their social or economic problems.

These are all important matters and one must seek to attain all the above mentioned goals and many more, but what is more important than that is for one to recite it in order to extract the great principles that mould the individual’s character and aid in correctly nurturing him.

Many people recite the Quraan hastily, or pass over its verses quickly without pondering over their meaning.

Kashf ash-Shubuhat fit-Tawhid, PART-11

Last week we finished talking about the second misconception that the kuffar use to justify what they do, or what types of shirk that they do, and that second misconception was that they state that when we make Inkar or we rebuke, or we say that what they’re doing is wrong, and these types of acts of shirk or statements of shirk are wrong. They say, the evidence that you’re using from what Qur’an to prove what we’re doing is wrong, these are actually verses which were revealed by Allah regarding kuffar, regarding people who never entered into Islam, who never claimed to be Muslim, and had never said said La ilaha ila Allah or anything like this. So, how can you take these Ayat and then apply them to people who say they’re Muslimin and say the Shahadah, and some of them will have prayed and so on.

So, they say this is a false use or a false usage of evidence that this doesn’t apply to this, and alhamdulilah we mentioned or talked a lot about what the author had used to refute this and alhamdulilah we came to see that, evidence in the Qur’an; it doesn’t matter who it was revealed for, what it comes down to is what was it revealed for, what is the action or statement that Allah is judging upon. So, if Allah judges that a certain statement is wrong, then it doesn’t matter who it comes from, and if it came from someone who claims Islam, or someone who claims Juda’ism, or anything like this, it doesn’t really make a difference, the statement still has the same ruling.

Likewise, if Allah judged that people left Islam for a statement that they said, or an action that they said, or that they were deserving to be in Jahannam forever because of a certain statement, or an action that they said or did, then it doesn’t matter the person who said it, whether they’re Muslim or not, because we’re saying that Allah judged on a action or statement. He didn’t judge, or he didn’t restrict it to the person who it was revealed for, so this is essentially what the author mentioned for refutation or the answer towards this misconception. So, this was the second one that the author mentioned in his book.

The next misconception he says, it’s the third one, and like we talked about before, this book revolves or it’s mostly around these first three misconceptions, and the author says, as we’ll come to see, that these are the three strongest misconceptions that the kuffar have and if someone is able to understand them and refute them, then the other ones come a lot easier.