What can my enemies do to me? I have in my chest both My heaven and my Garden. If I travel they are with me, and they never leave me Imprisonment for me is a religious retreat (Khalwa) To be slain for me is Martyrdom (shahada) and to be exiled from my land is a spiritual journey (siyaha)" (Ibn Taymeeyah, 1253-1330 CE)

Aaamiin, Jazaka Allah kheir for this thread

Bismillah Salamu Caleykum Wa Raxmatullah Wa Barakatu, Aamiin to your duca Sahal. And May Allah makes us to a people who take the truth where ever we find it/aamiin Nur Walaal is there anywhere I can read the translation of the arabic nasiixa you posted? Yes ad-deen-naseexa, I am a member

I very good e-book for those willing to read: http://www.islamistwatch.org/texts/hamza/ruling/ruling.html

Written by Ash-Sheikh Hamood bin `Uqlaa ash-Shu`aybee Friday, 16 July 2004 The Eminent, ash-Shaykh Hamood bin `Uqlaa ash-Shu`aybee - Rahimahullah - (was asked): The declarations made about Sayyid Qutb - rahimahullah - have greatly increased, some say he is innocent of any mistakes and some qualify him at the same level as the fornicators among the disbelievers, so where is the truth in this matter? The reply (of the Shaykh): Praise be to Allah, the Lord of the Worlds and all the prayers be unto the Last Prophet, to continue: Indeed, the political thinker Sayyid Qutb - rahimahullah - has a great number of enemies, who differ in their method of criticism and its purposes, and who also share common interests. But before I expose the accusations directed towards Sayyid - rahimahullah - I would like to clarify the reason why Sayyid Qutb is being targeted specifically. Sayyid - rahimahullah - was considered in his era as a science amongst the knowledge of the people who’s curriculum was to fight the oppressors and declare them as disbelievers. He was also one of the unique preachers who called on people to worship their Lord and who preached the unification of all laws to none other than Allah. He did not bow down under the enemies of Allah and His Prophet, like Jamal Abdel-Nasser and his likes .. no one was happier by his death than the latter. The tolerance of these wrongdoers wore thin; indeed, when they thought they had killed him, he restored his curriculum with his blood and he lit up his words with enthusiasm. He became more accepted among the Muslims, and the distribution of his books increased because he guided with his truth and the boldness of his strong curriculum. They worked on stabbing him again, due to the appeal they had to destroy his curriculum. The targeting of Sayyid Qutb - rahimahullah - wasn’t just due to his personality, indeed he isn’t the first scholar to commit small mistakes, he has made mistakes that we do not deny. Surely, the goal of his stabbing wasn’t his downfall, he has been sent forward to his Lord and we ask Allah to accept him among the martyrs. Indeed, what still worries his enemies and their followers is his curriculum (minhaj) which they fear will spread amongst the children of the Muslims. When I hear the backstabbing of Sayyid Qutb - rahimahullah - I am not surprised, because Allah - ta`aala - said: "And so We have appointed for every Prophet enemies." [3] Whoever has inside him a light of prophethood, also has enemies amongst the wrongdoers, in proportion to the heritage he received from our Prophet Muhammad (sallallahu `alayhi wasallam). Indeed, all the backstabbing of the backstabbers does not harm Sayyid, it merely increases his good deeds. What is most surprising is the actions of those groups which claim to be amongst the followers of the truth (various "Muslim" brotherhoods), who surely lack balance (fairness) and who do not use the right scale. Allah says: "Woe to al-Mutaffifeen [those who give less in measure and weight (decrease the rights of others)]; Those who, when they have to receive by measure from men, demand full measure; And when they have to give by measure or weight to men, give less than due." [4] So when these people want to praise a person which has been criticized much more than Sayyid, they say their famous words: "His mistakes are dipped in a sea of good deeds," and another saying: "If the water rises a little, it won’t bring malice," and others similar. Similarly, If they wanted to slander someone, like Sayyid - rahimahullah - who counts as a renewer (Mujaddid) of faith in the door of: All judgements belong to Allah, they tied him to the ways of the Khawaarij and they declared him a disbeliever, using sins and mistakes to do so. We do not claim that Sayyid - rahimahullah - is free of mistakes, surely he has mistakes whose details have no place in this document. They do not affect his preaching nor his curriculum, similarly to how other scholars have committed mistakes which haven’t discredited their ranks, like for example: Ibn Hajar, an-Nawaawee, Ibn al-Jawzee and Ibn Hazm. The latter have made some errors in `aqeedah but which haven’t stopped the children and scholars of the Ummah from benefiting from them or from refuting their truthfulness and denying their virtues, indeed they are Imams except with what they have mistaken about. This is the case with Sayyid - rahimahullah. His mistakes did not strike the roots of his curriculum or his unification of laws to none other than Allah (ruling by what Allah has sent down) and his call on people to worship their Lord. The rule which is to be decided in cases like these should be benefited from the words of Allah - ta`aala - when He says: "They ask you [O Muhammad (sallallahu `alayhi wasallam)] concerning alcoholic drinks and gambling. Say: 'In them is a great sin, and (some) benefit for men, but the sin of them is greater than their benefit.'" [5] Indeed, whoever accomplishes whatever needs to be accomplished from the original and correct religion (usool ad-deen) afterwards his complete curriculum will be examined, if his mistakes outnumber his right ones and if its evil wins over its benefit, then indeed his sayings must be ignored, his books should be closed and mustn’t be read. Concerning this matter and upon this, the real truth concerning Sayyid - rahimahullah - is that his errors are practically unknown in comparison to his virtues and his defense over "Laa ilaaha illa Allah," especially since he was able to attain his true original beliefs. If he has committed some minor mistakes, we won’t deny them upon him and may Allah have mercy on him. In conclusion, nothing remains except for me to say that I consider that Sayyid - rahimahullah - is represented by the saying of the Prophet (sallallahu `alayhi wasallam): "The best of all martyrs are Hamzah (ibn Abdul-Muttalib) and a man who stood before an unjust leader, commanding him to do right and avoid evil, so the leader killed him." [6] We also count that Sayyed - rahimahullah - has qualified for this rule, which says that he said the word of truth in front of a leader, who killed him for it…and I will say some of his words - rahimahullah - before his execution, when one of the officers was surprised with the happiness Sayyed Qutb showed when he heard about his "Shahaadah" execution verdict and was shocked because he did not sadden or get depressed or collapse, so he asked him: "You think that you will become a martyr, but what does a martyr mean to you?" He replied - rahimahullah: "A shaheed is someone who presents a testament (shahaadah) with his soul and blood that his faith and religion is dearer to him than the world. For this reason, he exerts his soul and life in redemption to the religion of Allah." We ask Allah to have mercy upon him because of the sayings and situations that any truth knower will doubt came from a heart that is filled with love for Allah, love for His Prophet (sallallahu `alayhi wasallam) and love of sacrifice for His Religion. We ask Allah to have mercy on us and to forgive us and him. May Allah give peace and blessings upon the Prophet Muhammad, and all of his family and companions. Narrated by: Hamood bin `Uqlaa ash-Shu`aybee 16 Jumaada I 1421 H (16 August 2000 CE) www.muslimcreed.com

http://www.java-man.com/Pages/Books/criterion.html

Salamu Caleykum Wa Raxmatullah, It is indeed a dream of mine, I was 7 when I left somalia and now I'm 21. It's been a long time, I came here as a child and now I'm all grown up I should feel as a swede the least since I speak fluent swedeish and have adapted parts of the swedish culture, yet in my heart I feel somalia beating inside. I belive it should not be only a dream, I think we should prepare our selves the best way possible for our return. We have a country and insha Allah its people are returning back with experiences and skills that'll will benefit from. It should not be a dream

I belive brotherhood will come into existens, there's changes going on now that speak of it. Every where a muslim stands today he or she is oppressed as the first muslims was. But the diffrence here is that the first muslims relied on their Faith and that's the strongest weapon. As to the muslims living in this time, faith is often a stranger. So what muslims all together should do is to "get to know" Faith and to "adapt" it on their lifes, only then will real brotherhood come to existens.

Guiding the Perplexed on the Permissibility of Killing the Prisoners From Shaykh Yoosuf bin Saalih al-'Uyayri [After the recent incident concerning the slaughter of the Jew, Nick Berg, and the subsequent escalation in the questioning of the permissibility of killing prisoners, I sought to summarise and translate parts of Hidaayat al-Hayaaraa fi Jawaaz Qatl il-Asaaraa for the Mujaahid Scholar Yoosuf bin Saalih al-‘Uyayri, may Allah enclose him in his wide mercy. The research paper was produced after the Mujaahideen in Chechnya slaughtered seven captured Russian soldiers. Thereafter Khattab (Saamir as-Swaylim) contacted Shaykh Yoosuf requesting a paper to conclude disputes and clarify the matter. Shaykh Yoosuf fulfilled the request. May Allah gather them together under the shade of His Throne. Ameen]. To proceed: Islaam came with a set of revealed legislations, delivered from above seven-heavens. In this legislation, the Legislator - subhaanah - decreed sufficiently all the matters that will come to affect the ummah. Thus Allah says, “And we revealed the book, clarifying (tibyaanan) everything”. From amongst those matters is this issue of prisoners. This issue is not new, for it was faced by the Prophet sallallahu ‘alayhi wa aalihi wa salam, and his companions and the khulafaa` thereafter, and in their actions and treatment is the greatest of guidance and wisdom for the one who seeks it. The question is: What is the ruling on killing prisoners, and how do we reply to those who say that prisoners in Islaam are not killed but rather are either freed or ransomed, due to His saying, “Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islaam”[47:4]? Answer: On this issue are five mathaahib (opinions): The first is that a mushrik prisoner must be killed. No amnesty may be granted to him, nor can he be ransomed. And the ayah above is abrogated by His saying, “It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land.”[8:67] and; “Then when the Sacred Months (the 1st, 7th, 11th, and 12th months of the Islaamic calendar) have passed, then kill the Mushrikoon wherever you find them”[9:5] and; “Punish them severely in order to disperse those who are behind them, so that they may learn a lesson” [8:57].This is the view held by Qataadah, ad-Dahaak, as-Suddi, Ibn Jurayj and Ibn ‘Abbaas and many of the scholars of Koofa. But this view is contradictory to what is most correct as will become clear, bi ithn illah. The second is that all kufaar mushrikeen and the People of the Book (i.e., Jews and Christians) are to be killed. They may not be granted amnesty, nor can they be ransomed. This view is more wide-ranging than the one before, and is narrated as the view of Qataadah and Mujaahid who said: “If a mushrik is captured, it is not permissible to grant him amnesty or to ransom him so that he may return to the mushrikeen, and it is not permissible except for the woman as she is not killed, and the (aayah) is abrogated by His saying, “Then when the Sacred Months (the 1st, 7th, 11th, and 12th months of the Islaamic calendar) have passed, then kill the Mushrikoon wherever you find them” [9:5]. This soorah was the last to be revealed, thus it is obligatory to kill every mushrik, except the one for whom there is evidence to absolve them of this, such as the women and children, and the ones from whom jizyah is taken. This is the popular view of the mathhab of Abu Haneefah, and the logic behind it is, that by not killing such individuals, it is possible that they return to fight Islaam. ‘Abdurazzaaq (in his Musannaf) mentioned: Ma’mar informed us, from Qataadah, “Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islaam” [47:4].He said: It was abrogated by: “Punish them severely in order to disperse those who are behind them, so that they may learn a lesson” [8:57].And Mujaahid said: It was abrogated by: “Then when the Sacred Months (the 1st, 7th, 11th, and 12th months of the Islaamic calendar) have passed, then kill the Mushrikoon wherever you find them” [9:5], and this is the saying of al-Hakam. The third it is not permissible in the case of a prisoner except to grant him amnesty or to ransom him, due to His saying, subhaanahu wa ta’ala, “Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islaam” [47:4]; and they said it was the last of what was revealed unto the Messenger, sallallahu ‘alayhi wa aalihi wa salam regarding the prisoners, and it provides two choices: amnesty or ransom, and it is not permissible to go beyond that. They also stated that this aayah abrogates those before it. (This saying) is narrated by ad-Dahaak and others. ath-Thawri narrates from Juwaybir, from ad-Dahaak, “Then when the Sacred Months (the 1st, 7th, 11th, and 12th months of the Islaamic calendar) have passed, then kill the Mushrikoon wherever you find them” [9:5] , he said: It was abrogated by “Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islaam” [47:4]. Ibn al-Mubaarak narrated from Ibn Jurayj from ‘Ataa` who said: “Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islaam),”so the mushrik is not killed, but rather is either granted amnesty or ransomed, as Allah says. al-Ash’at said: al-Hasan (al-Basri) used to hate* for the prisoner to be killed, and would recite, “Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islaam)”. He claimed that it is not for the Imaam to kill the prisoner if he captures him, but has three choices: either to grant amnesty, ransom or enslave. This view is refuted on two folds: Firstly, due to the what the Messenger sallallahu ‘alayhi wa aalihi wa salam did, even after the revelation of this ayah and secondly, if we were to accept that this saying is strong, then it is not an evidence against us, as the war has not laid down its burden, and the aayah mentions that as a condition, “until the war lays down its burden.” [47:4]**. So there is no evidence possessed by these people. The fourth is that amnesty and ransom are possible only after the killing of a large number, due to His saying: “It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land.”[8:67] So if he was imprisoned after that, then the Imaam has a choice to kill him or (do) otherwise. This is the view of Sa’eed bin Jubayr. The fifth is that the Imaam or someone acting on his behalf, can choose between killing, amnesty, ransom or enslaving the prisoner. This is the view of Maalik, ash-Shafi’ee, Ahmad, and the majority of scholars. It is the saying supported by the evidences, and does not cause them to (appear) contradictory, and we do not need to resort to accepting the statement regarding abrogation in this case. al-Imaam al-Qurtubi says in explanation of this aayah that there are five views [as mentioned above], and added: “The ayaat are decisive (muhkama) and the Imaam has a choice in every case. This is narrated by ‘Ali bin Abi Talhah from Ibn ‘Abbaas, and it was said by many scholars from them Ibn ‘Umar, al-Hasan, ‘Ataa` and it is the mathhab of Maalik, ash-Shafi’ee, ath-Thawri, al-Awzaa’i and Abi ‘Ubayd and other than them, and it is the choice (of mine). For the Messenger, sallallahu ‘alayhi wa salam, the righteous khulafaa` did all that. The Messenger, sallallahu ‘alayhi wa salam killed ‘Uqbah bin Abi Mu’eet and an-Nidr bin al-Haarith on the day of Badr, and ransomed the rest of the captives. He granted amnesty to Thumaama bin Athaal al-Hanafi, whilst he was a prisoner, and took from Salamah bin al-Awka’ a female-slave, and freed by her some of the Muslims. A group of the people of Makkah entered on his (territory), so he took them, sallallahu ‘alayhi wa salam and granted them amnesty. He also granted amnesty to the slaves of (the tribe of) Hawaazin and all this is established from the Saheeh. This view is narrated by the people of Madeenah, ash-Shafi’ee, Abi ‘Ubayd, and at-Tahaawi stated that it is a mathhab of Abi Haneefah, but what was mentioned earlier is what is more known (about his view) on this matter, and with Allah ‘azza wa jall lies Allah success”. al-Imaam Ibn Taymiyyah says in al-Fataawa [34/116]: “The Imaam has a choice with the prisoners to kill, enslave, ransom or grant amnesty. So it is up to him to decide what is better for the benefit of the Muslims.” al-Imaam Ibn al-Qayyim says in Zaad al-Ma’aad [3/109]: “He - sallallahu ‘alayhi wa salam - used to grant amnesty to some, and kill some, and ransom some for money and others for other prisoners of the Muslims, and he did all that in accordance with the benefit of the Muslims,” and then he mentioned the evidences for each. al’Atheem Abaadi said in ‘Awn al-Ma’bood [7/247-248]: “Chapter: Killing the prisoner and he is not offered Islaam. The Prophet sallallahu ‘alayhi wa salam granted security (when he entered Makkah) to all except four and two women and he said regarding them, ‘Kill them, even if they were holding unto the curtains of the Ka’bah’, (they were) ‘Ikrimah bin Abi Jahl, ‘Abdullah bin Khatal, Muqees bin Subaabah and ‘Abdullah bin Sa’d bin Abi Sarh”. al-Imaam as-Sarkhasi said in al-Mabsoot [10/137-138]: “And I asked him - Abu Haneefah - regarding a man who captures a man from the enemies, is it (permissible) for him to kill him, or must he bring him to the Imaam? He said: Whichever of those is good. And when Ummayah bin Khalf was killed after he was captured at Badr, the Messenger sallallahu ‘alayhi wa salam did not admonish those who killed him, but if he brings him to the Imaam it would be better, as it is a preservation of the significance (hurmah) of the Imaam, but the first (option) is better in showing harshness on the mushrikeen and weakening of them. So it is incumbent on him to choose what is better and more benefitial for the Muslims." See also: al-Jasaas in Ahkaam al-Quraan [5/268-270]; Ibn Katheer in his Tafseer [4/174]; Ibn Qudaamah in al-Mughni [9/179-180]; Ibn Hajr in Fath al-Baari [6/151-152], as-Suyooti in al-Ashbaah wan-Nathaa`ir [1/121], al-Kaasaani in Badaa`i as-Sanaa`i [7/11]; ash-Shawkaani in Nayl al-Awtaar [8/145-147], and al-Mubaarakpoori in Tuhfat al-Ahwathi [5/158]. And Allah Knows Best and may Allah send His peace and blessings upon Muhammed, and upon whoever follows Him until the Day of Judgement. -------------------------------------------------------------------------------------- Footnotes: (*)As mentioned by al-Imaam Ibn Taymiyyah in Majmoo’ al-Fataawa, and Abu Ishaaq ash-Shaatibi in al-I’tisaam when al-ikraah is mentioned in the terminology of the scholars of the Salaf, it implies prohibition (tahreem). (**)Check the ayah fully, to understand.

Guiding the Perplexed on the Permissibility of Killing the Prisoners From Shaykh Yoosuf bin Saalih al-'Uyayri [After the recent incident concerning the slaughter of the Jew, Nick Berg, and the subsequent escalation in the questioning of the permissibility of killing prisoners, I sought to summarise and translate parts of Hidaayat al-Hayaaraa fi Jawaaz Qatl il-Asaaraa for the Mujaahid Scholar Yoosuf bin Saalih al-‘Uyayri, may Allah enclose him in his wide mercy. The research paper was produced after the Mujaahideen in Chechnya slaughtered seven captured Russian soldiers. Thereafter Khattab (Saamir as-Swaylim) contacted Shaykh Yoosuf requesting a paper to conclude disputes and clarify the matter. Shaykh Yoosuf fulfilled the request. May Allah gather them together under the shade of His Throne. Ameen]. To proceed: Islaam came with a set of revealed legislations, delivered from above seven-heavens. In this legislation, the Legislator - subhaanah - decreed sufficiently all the matters that will come to affect the ummah. Thus Allah says, “And we revealed the book, clarifying (tibyaanan) everything”. From amongst those matters is this issue of prisoners. This issue is not new, for it was faced by the Prophet sallallahu ‘alayhi wa aalihi wa salam, and his companions and the khulafaa` thereafter, and in their actions and treatment is the greatest of guidance and wisdom for the one who seeks it. The question is: What is the ruling on killing prisoners, and how do we reply to those who say that prisoners in Islaam are not killed but rather are either freed or ransomed, due to His saying, “Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islaam”[47:4]? Answer: On this issue are five mathaahib (opinions): The first is that a mushrik prisoner must be killed. No amnesty may be granted to him, nor can he be ransomed. And the ayah above is abrogated by His saying, “It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land.”[8:67] and; “Then when the Sacred Months (the 1st, 7th, 11th, and 12th months of the Islaamic calendar) have passed, then kill the Mushrikoon wherever you find them”[9:5] and; “Punish them severely in order to disperse those who are behind them, so that they may learn a lesson” [8:57].This is the view held by Qataadah, ad-Dahaak, as-Suddi, Ibn Jurayj and Ibn ‘Abbaas and many of the scholars of Koofa. But this view is contradictory to what is most correct as will become clear, bi ithn illah. The second is that all kufaar mushrikeen and the People of the Book (i.e., Jews and Christians) are to be killed. They may not be granted amnesty, nor can they be ransomed. This view is more wide-ranging than the one before, and is narrated as the view of Qataadah and Mujaahid who said: “If a mushrik is captured, it is not permissible to grant him amnesty or to ransom him so that he may return to the mushrikeen, and it is not permissible except for the woman as she is not killed, and the (aayah) is abrogated by His saying, “Then when the Sacred Months (the 1st, 7th, 11th, and 12th months of the Islaamic calendar) have passed, then kill the Mushrikoon wherever you find them” [9:5]. This soorah was the last to be revealed, thus it is obligatory to kill every mushrik, except the one for whom there is evidence to absolve them of this, such as the women and children, and the ones from whom jizyah is taken. This is the popular view of the mathhab of Abu Haneefah, and the logic behind it is, that by not killing such individuals, it is possible that they return to fight Islaam. ‘Abdurazzaaq (in his Musannaf) mentioned: Ma’mar informed us, from Qataadah, “Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islaam” [47:4].He said: It was abrogated by: “Punish them severely in order to disperse those who are behind them, so that they may learn a lesson” [8:57].And Mujaahid said: It was abrogated by: “Then when the Sacred Months (the 1st, 7th, 11th, and 12th months of the Islaamic calendar) have passed, then kill the Mushrikoon wherever you find them” [9:5], and this is the saying of al-Hakam. The third it is not permissible in the case of a prisoner except to grant him amnesty or to ransom him, due to His saying, subhaanahu wa ta’ala, “Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islaam” [47:4]; and they said it was the last of what was revealed unto the Messenger, sallallahu ‘alayhi wa aalihi wa salam regarding the prisoners, and it provides two choices: amnesty or ransom, and it is not permissible to go beyond that. They also stated that this aayah abrogates those before it. (This saying) is narrated by ad-Dahaak and others. ath-Thawri narrates from Juwaybir, from ad-Dahaak, “Then when the Sacred Months (the 1st, 7th, 11th, and 12th months of the Islaamic calendar) have passed, then kill the Mushrikoon wherever you find them” [9:5] , he said: It was abrogated by “Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islaam” [47:4]. Ibn al-Mubaarak narrated from Ibn Jurayj from ‘Ataa` who said: “Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islaam),”so the mushrik is not killed, but rather is either granted amnesty or ransomed, as Allah says. al-Ash’at said: al-Hasan (al-Basri) used to hate* for the prisoner to be killed, and would recite, “Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islaam)”. He claimed that it is not for the Imaam to kill the prisoner if he captures him, but has three choices: either to grant amnesty, ransom or enslave. This view is refuted on two folds: Firstly, due to the what the Messenger sallallahu ‘alayhi wa aalihi wa salam did, even after the revelation of this ayah and secondly, if we were to accept that this saying is strong, then it is not an evidence against us, as the war has not laid down its burden, and the aayah mentions that as a condition, “until the war lays down its burden.” [47:4]**. So there is no evidence possessed by these people. The fourth is that amnesty and ransom are possible only after the killing of a large number, due to His saying: “It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land.”[8:67] So if he was imprisoned after that, then the Imaam has a choice to kill him or (do) otherwise. This is the view of Sa’eed bin Jubayr. The fifth is that the Imaam or someone acting on his behalf, can choose between killing, amnesty, ransom or enslaving the prisoner. This is the view of Maalik, ash-Shafi’ee, Ahmad, and the majority of scholars. It is the saying supported by the evidences, and does not cause them to (appear) contradictory, and we do not need to resort to accepting the statement regarding abrogation in this case. al-Imaam al-Qurtubi says in explanation of this aayah that there are five views [as mentioned above], and added: “The ayaat are decisive (muhkama) and the Imaam has a choice in every case. This is narrated by ‘Ali bin Abi Talhah from Ibn ‘Abbaas, and it was said by many scholars from them Ibn ‘Umar, al-Hasan, ‘Ataa` and it is the mathhab of Maalik, ash-Shafi’ee, ath-Thawri, al-Awzaa’i and Abi ‘Ubayd and other than them, and it is the choice (of mine). For the Messenger, sallallahu ‘alayhi wa salam, the righteous khulafaa` did all that. The Messenger, sallallahu ‘alayhi wa salam killed ‘Uqbah bin Abi Mu’eet and an-Nidr bin al-Haarith on the day of Badr, and ransomed the rest of the captives. He granted amnesty to Thumaama bin Athaal al-Hanafi, whilst he was a prisoner, and took from Salamah bin al-Awka’ a female-slave, and freed by her some of the Muslims. A group of the people of Makkah entered on his (territory), so he took them, sallallahu ‘alayhi wa salam and granted them amnesty. He also granted amnesty to the slaves of (the tribe of) Hawaazin and all this is established from the Saheeh. This view is narrated by the people of Madeenah, ash-Shafi’ee, Abi ‘Ubayd, and at-Tahaawi stated that it is a mathhab of Abi Haneefah, but what was mentioned earlier is what is more known (about his view) on this matter, and with Allah ‘azza wa jall lies Allah success”. al-Imaam Ibn Taymiyyah says in al-Fataawa [34/116]: “The Imaam has a choice with the prisoners to kill, enslave, ransom or grant amnesty. So it is up to him to decide what is better for the benefit of the Muslims.” al-Imaam Ibn al-Qayyim says in Zaad al-Ma’aad [3/109]: “He - sallallahu ‘alayhi wa salam - used to grant amnesty to some, and kill some, and ransom some for money and others for other prisoners of the Muslims, and he did all that in accordance with the benefit of the Muslims,” and then he mentioned the evidences for each. al’Atheem Abaadi said in ‘Awn al-Ma’bood [7/247-248]: “Chapter: Killing the prisoner and he is not offered Islaam. The Prophet sallallahu ‘alayhi wa salam granted security (when he entered Makkah) to all except four and two women and he said regarding them, ‘Kill them, even if they were holding unto the curtains of the Ka’bah’, (they were) ‘Ikrimah bin Abi Jahl, ‘Abdullah bin Khatal, Muqees bin Subaabah and ‘Abdullah bin Sa’d bin Abi Sarh”. al-Imaam as-Sarkhasi said in al-Mabsoot [10/137-138]: “And I asked him - Abu Haneefah - regarding a man who captures a man from the enemies, is it (permissible) for him to kill him, or must he bring him to the Imaam? He said: Whichever of those is good. And when Ummayah bin Khalf was killed after he was captured at Badr, the Messenger sallallahu ‘alayhi wa salam did not admonish those who killed him, but if he brings him to the Imaam it would be better, as it is a preservation of the significance (hurmah) of the Imaam, but the first (option) is better in showing harshness on the mushrikeen and weakening of them. So it is incumbent on him to choose what is better and more benefitial for the Muslims." See also: al-Jasaas in Ahkaam al-Quraan [5/268-270]; Ibn Katheer in his Tafseer [4/174]; Ibn Qudaamah in al-Mughni [9/179-180]; Ibn Hajr in Fath al-Baari [6/151-152], as-Suyooti in al-Ashbaah wan-Nathaa`ir [1/121], al-Kaasaani in Badaa`i as-Sanaa`i [7/11]; ash-Shawkaani in Nayl al-Awtaar [8/145-147], and al-Mubaarakpoori in Tuhfat al-Ahwathi [5/158]. And Allah Knows Best and may Allah send His peace and blessings upon Muhammed, and upon whoever follows Him until the Day of Judgement. -------------------------------------------------------------------------------------- Footnotes: (*)As mentioned by al-Imaam Ibn Taymiyyah in Majmoo’ al-Fataawa, and Abu Ishaaq ash-Shaatibi in al-I’tisaam when al-ikraah is mentioned in the terminology of the scholars of the Salaf, it implies prohibition (tahreem). (**)Check the ayah fully, to understand.

Salamu Caleykum Wa Rahmatullahi Wa Barakatuh, Ukhti al kareema, thank you for sharing this with us and in my view this is the best of all the threads I've gone through. The importance of reading the Quran is like the importance of water, there's no life on earth without water, and a muslim cannot fully grasp faith if he/she hasn't learned and understand the Quraan it is the Source of Taqwa,Understanding in religion and Love of Allah and more. Jazaka Allah khair

"Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi'i, nor Awzaa'i, nor Thawri, but take from where they took."Imaam Ahmad ibn Hanbal(rahimahullaah) "The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is made clear to someone, it is not permitted for him to leave it for the saying of anyone else."Imaam Shaafi'i (rahimahullaah

Yes it is Permitted in Islam, and it does not go against Islam. here is the Speach in the video translated in to english : [The man introduces himself, his family, and where he lived] ``My name is Nick Berg, my father's name is Michael, my mother's name is Suzanne, I have a brother and sister, David and Sarah. I live in ... Philadelphia.'' Praise be to Allah who honoured Islaam with His support, and humilated shirk with His power, and control of the affairs with His Command, and seducer (mustadrij)with His plotting (makr). To proceed: O ummah of Islaam! Glad tidings! For the signs of Fajr (i.e. day-light) have begun, and the winds of victory have rised, for Allah has honoured us with a great victory in Faloojah, in a day from the days of Allah, and so all grace is for Allah alone. O ummah of Islaam! Is there still an excuse for the seated-one? And how can a free Muslim sleep close-eyed whilst seeing Islaam being slaughtered, and he sees the bleeding of honour, and the images of shame, and the news of satanic abuse on the people of Islaam, men and women, in the prison of Abu Ghrayb. So where is the jealousy, and where is the zeal, and where is the anger for the religion of Allah? And where is the jealousy over the honour of the Muslims, and where is the revenge taken for the honour of the Muslim males and females in the prisons of the Crusaders. As for you, O scholars of Islaam, then to Allah we complain (about you), do you not see that Allah has established the evidence on you by way of the youth of Islaam who humiliated the most paramount of powers in history, and broke its nose and destroyed its arrogance? Has the time not come for you to learn from them the meanings of tawwakul (reliance on Allah), and to seek guidance from their actions lessons in sacrifice and forebearance, until when will you remain like the women, not knowing better than to wail, and not knowing a path except the path of screaming and crying? So this (scholar) appeals to the free-men of this world, and the other seeks tawwasul (help) from Kofi Anan, and a third calls for help from 'Amr Moosa, and a fourth calls for peaceful demonstrations, as though they have not heard of the saying of the Most High: "O Messenger, arouse the believes on fighting" Are you not fed up (lit. full up) of the Jihaad of the conferences and the battles of giving sermons, has the time for you not come to lift the sword with which the master of the Messengers was sent with? And we hope, that you will not place yourself in a dillemma (after seeing) what we will do, as you usually do to please the Americans. For the Messenger, sallallahu 'alayhi wa salam - and he is the master of the merciful ones - has commanded with the slaughtering of some of the prisoners of Badr, and killed them with all patience. And in him, we have an example and a good model. As for you O dog of the Romans Bush, then have tidings of what will displease you, and await with the assistance of Allah for hard days, and you will regret - you, and your soldiers - on the day you set on the soil of 'Iraaq. And another message for the treacherous stooge, Perveez Musharraf, then we say to him: We are in the highest of desires, awaiting your soldiers. For by Allah, we will seek them before the Americans, and will avenge for the blood of our brothers in Waana and other than it. As for you, O mothers and wives of the American soldiers, then we say to you: We offered the American adminstration a (chance) to rescue this prisoner (by exchanging him) with some in the prison of Abu Ghrayb, so she declined. So we say to you: The honour of the Muslims males and females in the prison of Abu Ghrayb and other than it, is offered at the price of blood and souls, and nothing will reach you from us, except corpses following corpses, and coffins following coffins slaughtered in this manner. "So kill the mushrikeen wherever you see them, and take them, and sanction them, and await them at every place" [Takbeeraat, then end.]

That was a nice poem, liked reading it.. I love the people of sunnah, and there is nothing more beautiful in my eyes than a muslim man with beard

Oh I love that piece, one of my favorites John Clare

Tired and weary Hands above a mirror Reaching and grapping Outer air Stand tall and ask me What is your name? Free from monition Come and taste that flare Write on and read me What do you see? Blindness and stand thee Upon this cake Human and doves Want all to play With peace and love What have they earned? Retired and retreated From a lovely case Abundant with roses and peels to share Righteous deeds command your need We act for instances To give in and out Rather we give down to fortress What is your faith?

Life teaches you the loss of this begotten joy Commands you to live it to spread full out ploy Harasses man to take it beyond any extent Makes one forget the creator of all suspend Puts forth those instinctive feelings of lust Forces you to believe it's all worth the gust Reflecting what's essential you miss Walking around like one zombie without bliss Maybe you closed your eyes for the natural way Once it starts it'll be sadness one filling your day You have to let in your heart for the choice Behind every wall stands preparation for each voice Maintain logical analyze to pick out your needed sphere Maybe not apparent for the world but lovely for the one who hears Your time is limited control it with care If not willed it would be a magnitude to square

Found this on the net, WHAT WILL THE DATE BE? -Anonymous What will the date be? Praised be He, who knows the future Lord of The worlds, Creator of every creature Did you sit down and think About the moment when your eyes will cease to blink yes, I am Talking to you sit down and do and do not pretend That it won't Happen to you What will the date be? What will be the time? And Most important... am I the next on line? Oh no you think... not Me.... and even if it was... you say it won't be today.... It will be At a time so far away... like a hundred years or maybe even more When Angel Izrael will be knocking at my door and the problem Is. you know that you know.... That when death comes... it will Come like a blow I just can't believe maybe can't conceive that God knows the very second when my soul will come out of my body And the news will shock everybody So am I ready for the test? The Most important final test? But how can I pass when I knew all the While that when I didn't prepare for a test in school I got a letter in My mail a lousy F for Fail Exactly what I was expecting WHAT AM I EXPECTING??????!!!! Don't take God for granted Yes, He is Merciful His Punishment is also Painful

My heart your mind Both rule fear came Belittled My nature be charmed I felt your soul held your heart Inside my hands The beating The feeling Came to overreact Delicate I took it with care Share me mate Love I want to give Let me receive Urging I almost ache for it Scared from experience Yet yearning outnumber my shrewd Stay with my tune Let’s make it booty Take me on top your reason Compassion my search Felt ~ held known of triple emotions Kiss ~ embrace Your being Melting just to think Your hands oh so sweet Comfort I reached Love me baby ~ Love me with precaution I’ll grant you befit Benefit us Take in Enjoy us Adore you

Thank you sis for this topic, I like the idea, and really like how most of you guys have analysed. Now days to be a woman, is not what it used to be when our parents were growing up. Somehow things have gotten better and somehow it hasn't. Now days you'll see sisters who put their carriers before their husband and children, and to me that's a big neglect. To get education is good, Allah mentions many times in the Quran the importance of getting education, but one may ask what kind of education? There are good and important education and less important education, but what most of us tend to forget is when choosing education one must keep in mind, this life is not the only life so we should not only invest in this life, and forget the most important and lasting hereafter, so as a Muslim you have to balance. And being a housewife, is not a bad thing, and I don't mean like as most of the Somali women I’ve seen raising their child, most of them doesn't even know how to raise them, cause every time the kid does wrong they call them fault names, they hit their children thinking this will straighten them up, and don't really help them with their homework’s, since they probably don't know how to. Being a housewife is far more than that, it's to be the ruler of your household, to educate your children in the best of manners, to talk to them in a kind way, to give them time, to teach them Islam, every day sit with them talk to them intellectually, if a mother invest time on her children, they'll carry her tomorrow. And when it comes to your husband, what's wrong with loving him, when he comes home tired letting him rest, giving him food, talking to him in a kind gentle way, being there for him. Allah made it easy for us, by making our husbands happy we will be granted paradise, and what reward is better than that? All this come naturally, its part of our being, we are the ones sought for care and kind treatment. The matter with getting education is not to go and pursue a carrier, no; your education should be beneficial for you and your children and for your husband. I believe in getting education and inshallah I'll get an education, I want to be a teacher, so I'll do it. Many times it's good I think to get your education, and marry after that.

Love is chandelling I’m left countering every thing I really have been blind Thought I loved of course I didn’t Don’t know my self What have I been doing? Had it for someone I wish not to seek My life I left troubled for him I wonder why these flurries come Many people outnumber one I reached potential of my rest With a friend I got on top my nest Lost contact I was under loupe I left me self on hold Rebelliously I practised none I feared I was on lose Not many see me eyes Deeply I hide their gaze Asked others to fulfil A place only me to deal Guess life wants me more My house is haunting this Every now and then I close all counts Even the ones I have on me Defiantly I howl at you Men don’t know me That’s why I leave their tail Thought I loved a best friend of mine Come to realise I’m not able to have and to hold Another guy I reached so I could complete my religion Just to find out he confused my intuition Where am I going with this? Maybe I’m just writing it off Misdemeanours I really underwent Surely I have learned my lesson Number 1 you are your self a worth Number 2 complete one self to appeal a next Number 3 love is in marriage to come Number 4 calmness comes within

Dear mind Set me off Free to leave and find space I had a dream last night of two Together they bond and made some true love Two people who believed at one thing and wished many things To hold and trust Keep it with lust Gather it with joy Share it with respect For them was one To all they should lit Truthfulness of love is one thing Admiring from distance is nameless Of them two one dreamt The one remaining kept straight and moved from A hearts rhythm and engaged in a created one I like him from the times we argued The times he mad was and those periods he couldn’t stand me I loved him from day one The time he became a friend, the times he asked me about islam The days back then when he entrusted me his sight to tell him what I felt And the bothering that troubled my scents Dear heart Release me Unburden me Discharge this Claim not true I don’t want to yearn for another female’s man I want not to live life with bitterness Truly I deserve to taste it with sweetness Enjoy it with calmness Assured of love to come Reassured of this one to go Dear hope Don’t fail me Let me drown Or even let me loose light I feel too complex to continue Untrue to these words of mine I want to tell him even now What I feel Scream out loud What I want He’s married So what? Is he not allowed 4? Don’t loose count Help me Feelings overpower me Dear Sanity Hold me back Back from this man From my own mind My best friend So he was And that he still is Yet he’s taken I rest my case

I used to write for love for things I thought I knew I always happened to be someone who did not trust a ghost I commanded a sight a perfection of night Needed a light to see what’s hiding out side People came to me just to hold my mind To control my source and the things that made me to be I wonder why they hurt me like that am I not nice to their state I feel to be much older now 20 years old and broken inside So much distaste and closure of hate so many people killed me late I had a plan for this people of mine gave them my hope and with that bested their line Freedom came at last yet it captured my tongue forced me out out of this group why am I sad how come I feel this loss not so many rejections I had to let live even stand side by side expressions experience both last a while tends to prick your spirit never makes your forget forgive not always what does you wrong but it’s not many that comes inside your heart I am not writing to make you think to get you out or make you stare I write to ease and prepare my soul provoke it for what I have come to see lately I’ve lived and folded my needs occupied all my thoughts into one thing I’ve fallen inside so many times all those periods I lost a great thing I hope not to loose again Found me my root my soul the real thing I was created to uplift Of mankind two kinds are alive one that’s good and another that’s bad I’ve chosen my side where I should belong evil I’ve pointed out of my tide Evil I now have given a name, set standards as what it could be For me it is what my lord hate and dislike what kills my faith and discharges my fate A new way of living I many times proceeded to get but sadly turned out to a loss one major cause That loss only being not having my Creator near my chest observed by every sense and worshipped by every thought within it was bad days dark years many I’ve been through some I thought even to be fun but deep down something was wrong I love this now to know inside what I want and that being to be a neat person not a hypocrite that being less than a clean person one heart only living to pray and hail the reason it exists I’m sad actually even though I’ve reached my potential being I’m sad over the times I have lost The times which I didn’t even remember my God, the hours I did not repent or gave a sad mind a thought to keep, I am truly sad for the amount of time I lost when I was astray

if it was love you would know coming after your mind lesser for your aperance focusing on a style more the one that runs in your veins for coming for a soul that will contemplate the other it is love when connected to inner eyes sprakling even better, respect on daily basis carry your weakness it is love for a thought he would give to see you talk smile not walk and tease he's box it is love when starting upon a heat ending with god bless it and make it my field to be continued

Having found faith I wonder what more I need I’ve reached great love one more than what I ailed A sense of purity I never thought I could have A beautiful path drawn within my sight I’ve found closeness to my deen To my natural born place I wish to return Now I’m willing to lead a life for the sake of Allah Forsake what he detest and keep near what he allows Now 20 year old one day I hope to be haafida al qur’an a mu’minah if granted by Al Rahiim No more movies to kill my heart, to give up my chance that’ll never come back Instead I’ll read siratul nabi and the collection of hadith To purify my eyes and my scents to start upon my field Wasted valuable time with fiction stories about a boy and a girl falling in love Alhamdulilah I’ve opened my mind and choose to read about our mothers the wives of our rasuul (saw), so many women he kept in a household his love for them could almost be a best selling novel god forbid, every page filled with truth and a one mans pure heart given to his women to set standard of respect and humility mankind yield no more not only restricted to his family, his kindness and modesty gave he also to the companions of them brave men was to rise and rule in the name of our Guider and provider of justice Al Rahman