“So take heed, O people of insight!”

The streets of Cairo resound with huge protests by the people against the oppression and tyranny of the Egyptian regime. A regime that silenced the people through force and repression, and put terror in their hearts through imprisonment and severe torture. This oppressive regime betrayed the core issues of the Ummah: it raised the flag of the ‘Israel’ in Egypt, sold its authority and sovereignty over the Sinai, blockaded the Muslims in Gaza, and committed many like major sins without having any shame or fear of Allah, His Messenger (saw) or the believers.

This regime spread corruption in the land and sold the country to the enemies of Allah, making it a playfield for America and ‘Israel’ such that they pillaged its resources and divided them with the president of the regime, his entourage, henchmen and followers. They lived decadent lives whilst the people lived in destitute poverty, extreme hunger, and faced obscene prices for basic commodities.

In all of this the regime was content with its power, the cruelty of its henchmen, and its ruling party’s policies to lead people astray. It was content with this cruelty, oppression and misguidance, thinking that the people will never raise their voice, or move against it. It forgot that oppression and subjugation eventually leads to an eruption and that the deeds of the transgressor come back to haunt him!

Tunisia exploded with growing popular protests, followed by Yemen and Jordon, and here now is Egypt...and it seems that the rest of the Muslim lands will follow suit! Inspite of all this, the leaders of the regime did not desist, nor pay heed. Nay, they did not even use their minds! They sought a solution, asking here and there, till Mubarak contacted Obama. The two had a long conversation in which Obama advised, nay ordered, Mubarak to discharge the government so he did so, and put in its place another government and a vice-president, after not having appointed one over thirty long years! He appointed Omar Suleiman, head of the Egyptian Intelligence, as Vice-President and Ahmed Shafik as Prime Minister. He thought that by implementing the order of America he would save his throne with his crooked pillars. He did not understand that America will sell him for a cheap price and place another agent in his place if the matter becomes more severe!

Indeed these rulers have eyes with which they do not see, ears with which they do not hear, and hearts with which they do not reflect. This is why they trample all over the people whilst wanting them to remain silent. This is why they relegate and ignore Islam whilst wanting the Muslims to not revolt. This is why they ally themselves with the disbelieving colonialists whilst wanting that the people of Truth make no noise.

O Rulers, O Oppressors...The people are Muslims. No oppressive, transgressing ruler will be firmly established amongst them so long as they are not ruled by their Islam, and so long as they are not allied with Allah, His Messenger (saw) and the believers, instead of being allied with the disbelieving colonialists. Even if they are silent for a period, the tongue of their state speaks out in the words of the poet: The eyelid of honour has not fallen asleep / It is naught but the calm of the lion before his charge.

Indeed Egypt was liberated by the blood of the Mujahideen, and that blood will never go to waste. Nay, the land of Egypt will return as honourable and powerful with Islam, trampling over the oppressors. Even if the world blooms for the oppressor one day, Allah, the all-Powerful, will deal him a mortal blow on another day in which he deems himself invincible. The Messenger of Allah (saw) said, “Verily Allah affords the oppressor some time, until when He takes hold of him, He does not let him go.” (Bukhari and Muslim)

O Muslims, O Beloved People of Egypt,

The head of the regime intends to deceive you. He paints the problem as being in the government, whilst he knows, and you know, that the government cannot endorse any matter without his approval. He paints the problem as being in the ruling party whilst he knows that the ruling party is no more than a collection of venal mercenaries who see in the party a means to usurp wealth through corruption and bribery. Nothing brings them together except ease of acquiring selfish interests through prohibited means. Thus if they see that the party becomes a means for loss they immediately disperse. You see now in front of your very eyes the government and the ruling party, with all their members who were counted as being in the millions, having no influence whatsoever in front of the people who have spoken out against oppression and the oppressors!

O Muslims, O Beloved People of Egypt,

Indeed the head of the serpent is the system itself, so do not preoccupy yourselves with its tail. Do not be deceived by the announcement of the new security government whilst the system remains as it is. The disease is the system itself, in its being secular and being allied with the head of kufr, America. America at present is observing and assessing the situation of the regime in Egypt. It is affording the regime some time to act and quell the protests. Thus the regime has adopted certain styles: sending its henchmen to be amongst the people of the uprising and to loot, burn and pillage, in order to give its new security government a justification to force the people back off the streets on grounds of restoring security, whilst having themselves caused the chaos!

If the regime is not able to quell the uprising through its new security government, and America sees that her agent has lost control, she will seek to place another agent in his place. And with the appointment of Omar Suleiman as the vice to Mubarak, she has already prepared the new agent in the given opportunity!

O Muslims, O Beloved People of Egypt,

You must be aware of what is occurring, so that you do not become like the one who seeks protection from extreme heat by means of fire! Know that this matter of yours will not be corrected except by that which corrected it (for your forefathers) in the first instance: ruling by what Allah has revealed, and Jihad in the path of Allah. So do stop your uprising until the system itself is changed from top to bottom, and establish in its place the state of Islam, the Khilafah Rashidah, a deed by which you will be honoured and successful in this world and the hereafter.

O Muslims, O Beloved People of Egypt,

Who is better than Egypt, the land of al-Kinanah, for the establishment of the Khilafah? Who is better than the Egypt of Salahuddin for the liberation of Palestine from the Jews, just as the Egypt of Salahuddin liberated it from the Crusaders? Who is better than the Egypt of Kinanah for whose Copts the Messenger of Allah (s) instructed good treatment saying, “For them shall be mercy”? Who is better than Egypt for the return of the civilisation and justice of Islam and noble life for both its Muslims and Copts? Who is better than Egypt to be the capital of the Khilafah, the capital of the World, overseeing the people’s affairs with justice and encompassing the world with sincerity, liberating lands and spreading good throughout the world?

O Muslims, O Beloved People of Egypt,

Hizb ut-Tahrir warns you about the deception of the regime, which seeks to preoccupy you with small matters, and to make you forget that the disease is the system itself, and that loyalty to America is a violent death. So trample over both of them, you shall find true success. Establish the Khilafah Rashidah, you shall be revived. Do not fear the power of the oppressors for they are truly weak compared to Allah (swt), and He, the Powerful and Mighty, is not unaware of them.

{وَلَا تَحْسَبَنَّ اللَّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ }

“Deem not that Allah is unaware of what the wrongdoers do…” (Ibrahim: 42)

O Muslims, O Beloved People of Egypt,

Hizb ut-Tahrir advises you not to forsake the pure blood of your sons which has been shed in this blessed uprising. It warns you from being led astray by those parties who have entered the fray intending to exploit that pure blood for their own evil objectives. If you are led astray you will end up taking shade under trees that you did not plant, and picking fruits that you did not seek to ripen.

Stand in the face of these people. Do not be content with the substitution of one agent for another. Uproot the influence of America in Egypt. By this, the pure blood of your sons will remember you with good, you would have paid its due, and gained the pleasure of Allah, His Messenger (saw) and the believers.

Do not be deceived by the cutting of the serpent’s tail whilst it head remains, no matter how that head is decorated. Allah is with you, and He will never let your good deeds go to waste.

{هَذَا بَلَاغٌ لِلنَّاسِ وَلِيُنْذَرُوا بِهِ}
“This is a clear message for people, so let them take warning therefrom...” (Ibrahim: 52

What is the method to guage the effect of the da'wah?

The following question was received by one of our readers:

Question: What is the way for us to guage the effect of the da'wah to resume the Islamic way of life? Is it by looking at how many people we have, how many people attend our events or demonstrations, what people are talking about in society? Can you please clarify what criterion we should use to judge this.

Answer: It is incorrect to guage the effect of the da'wah from the number of people that are in a group or attend their events or demonstrations. Although a group requires people to be part of it and requires a popular base of supporters, however numbers are not an accurate measure when judging the impact of the da'wah to resume the Islamic way of life.

Sheikh Taqiuddin an-Nabhani wrote in Concepts of Hizb ut-Tahrir:

“Those who carry the da’wah should not assess the da’wah by their number. Such assessment is absolutely wrong and harmful to the da’wah because it distracts the da’wah carriers from focusing on the society to focusing on the individuals. This will cause the da’wah to slowdown and perhaps cause failure in that place. The reason behind this is that society is not composed of individuals as many people think. Rather the individuals are parts of the group (community). What bonds the individuals in the society are other components such as their thoughts, emotions and systems. The da’wah is carried in order to change the thoughts, emotions and systems. It is collective da’wah and a da’wah taken to the society and not to the individuals. Reforming the individuals is only to make them become part of a group (bloc) that carries the da’wah to the society. Therefore those who carry the da’wah and have a deep understanding of its nature rely on society to carry the da’wah to it.”

“Although, the transformation of society from one state to the opposite state cannot be noticed just like the transformation of the water in the kettle is not noticed, those who are aware of societies and have confidence that the ideology which they carry is the fire and light which will burn and enlighten, know that society is in a state of transformation and it will definitely reach boiling point and the points of movement and dynamism. Therefore, they give attention to societies (and not number of individuals).”

This is further elaborated in the adopted booklet 'The Departure Point' published by Hizb ut-Tahrir in 1954 that sheds light on this topic:

"22- The method of gauging the thoughts and the sensations of society is very simple. It would be by way of monitoring the effect that political events evoke the thoughts. In other words, did these political events evoke thoughts, or did they merely confirm the old thoughts? It would also be by way of monitoring the effect that the political events on the emotions. In other words, did they evoke new emotions, or did they merely confirm the old emotions. What is meant by emotions here is what is felt in terms of happiness, sadness, pleasure and anger due to the new thoughts and emotions or due to the confirmed old thoughts and emotions.

As for the existing thoughts and emotions, these could be gauged by monitoring the matters which the masses talk about and by monitoring their evoked emotions; for instance, the Muslims’ talk nowadays about the co-operatives and the public companies, instead of talking about the companies of “Inan” or the companies of “Mudharabah”; or their anger for their nationalism instead of their anger for the sanctities of Islam.

Hence, according to this criterion the registering of the thoughts and the sensations takes place. It would be imperative to attend to observing all people, intellectuals and others alike, because the thoughts and the sensations are one in the one society.

23- Gauging the thoughts and the emotions of society would be in order to treat them by way of attacking the erroneous thoughts, highlighting their falsehood and transforming the emotions of joy from what the Muslim should not be happy about to what the Muslim should be happy about, and the emotions of anger from what the Muslim should not feel angry about to what the Muslim should feel angry about. Hence, it would be imperative to attend to recognising the reactions which the events and the thoughts cause. In other words, recognising people’s reaction to the thoughts and events. Did they cause any reaction or not? If they did, this would indicate that they have approved of them, hence, it would be imperative to demonstrate the falsehood of the thoughts and to transform the emotions. If they did not cause any reaction, it would be pointless to give them any attention because it would be then a waste of time.

24- Since the cornerstone in the tackling of thoughts and emotions is the changing of the concepts, it would be imperative to recognise the reaction that occurs when the process of changing the concepts is taking place. In other words, did the party’s endeavour to changing people’s erroneous concepts provoke any reaction form them and any effect upon them or not? If it did trigger a reaction and an effect, this would indicate that the thoughts which the party had conveyed did generate in them a host of concepts; it would also indicate that their taking of the thoughts was in reality a changing of the concept. However, if they did not provoke any reaction from them despite their understanding of the party’s thoughts, this would indicate that what occurred was that people merely received information, but no changing of concepts took place.

25- Since it is the party that tackles the thoughts and the emotions of society with the thoughts that it has adopted, it would therefore be imperative for it to attend to recognising the inclinations people have towards the thoughts of the party and towards the party itself. In other words, do people approve of the thoughts of the party or do they dislike them? Do they like the party itself or do they hate it? Or do they neither like nor hate it, and do they treat it with disregard and indifference?

26- It would be necessary for the party to recognise the thoughts and the sensations of society when addressing society, so that it could direct its attention to the thoughts, so that it recognised the thoughts which should be conveyed at the appropriate time. It should be however recognised that the attending to the thoughts is merely one part of the party’s activity, because the party should first of all endeavour to change the method of thinking people have, secondly, to change the intellectual base upon which people build their thoughts, thirdly to change their thoughts they carry and fourth to link all the thoughts which they encounter in life to their intellectual base. Hence, it would become easy for the party to change the thoughts and it would become easy for it to ensure that people themselves will have started to change their thoughts and to link them to their intellectual base. Consequently, the party would ensure the transfer of the Ummah and the radical transformative stage would be achieved.

27- The transfer of the Islamic Ummah from the wretched situation she is in to a better situation would depend on the success of the radical transformative stage. It would be also dependent on the existence of the Islamic thoughts in people’s minds, because man’s concepts about life emanate from the basic thoughts he carries, and he is affected by the extrinsic thoughts. Hence, the party should exhaust a great effort in order to generate the basic thoughts and to remove the extrinsic thoughts. However, it should be made absolutely clear that the presence of the thoughts in people’s minds would not be sufficient for the transfer of the Ummah from one situation to another. The thoughts should rather be established in the individuals and the groups in a manner that gives them deep-rootedness and concentration and generate for them the power and the influence, in order to trigger the sweeping transformation, hence the transformation and the transfer would occur in the Ummah.

28- It is noted that in society in the Muslims’ lands that the basic thoughts about life are capitalist and democratic thoughts. However these thoughts are shaky and not firmly established due to the fact that people’s Aqeedah is the Islamic Aqeedah. When people adopted these thoughts they took them as such not in a doctrinal manner, and they had been cheated by those who gave them these thoughts, by telling them that they did not contradict their Aqeedah, but rather in conformity with their Aqeedah. Hence we find that these thoughts are not concentrated in their minds, even if their conducts proceed according to these thoughts. Once they become convinced that they contradict their Aqeedah, they would soon abandon them and return to their Islamic thoughts, and this people’s return would mark the transformation in society."

Therefore if in a place an Islamic group held events where hundreds of thousands of people attended or demonstrated yet the dominant thoughts in that society were democratic and secular evidenced by the peoples reaction to political events then that group would not have had a significant effect. Yet if a group was small in number but due to its focussed activity the dominant thoughts in a society changed such that the people say for example started to call for the Islamic Khilafah instead of democracy, that would be a significant effect of the da'wah.

The Tree of Islam

The following is a translation of an Arabic leaflet.

1- Islam had been up until the middle of the 18th century like a magnificent tree, with strong branches and verdant twigs, glowing with vigour, freshness and splendour, and bearing with abundance the most scrumptious of fruits.

The Islamic Aqeeda would be portrayed as the seed which germinated this tree, whereas the thoughts of Islam and its rules which deal with life's affairs would be the roots of this tree, while the lofty trunk which sprouted from these roots would be the rule, i.e the authority. The solid branches and the verdant twigs would be the Ummah's engagement in upholding the Islamic way of life and in carrying the Islamic Da'awa to the whole world.

2- In the middle of the 18th century, Europe witnessed the industrial revolution which upset the scales of power, thus causing a shift in the international scene. As a result the Islamic state, who happened to be the world leader, lost her position and underwent a rapid decline in her international standing. The sciences, inventions and industries caused a huge intellectual quake in the minds of the Muslims, and this consequently led them to reviewing their perception of Islam. Some of them went even further and began reviewing some of the Islamic thoughts and rules. This led to the withering of the twigs and the weakness of the branches. Naturally, the fruits became scarce and tasteless. However, the trunk just about survived, but it lost its vigour and aridity began creeping into it. When the Muslims were defeated in the first world war, Britain axed the trunk with the help of Mustapha Kamal, cutting it from the roots. What was left of the tree were only the roots. Aridity however crept into some of the roots and others dried up. When the enemy took control and ruled over Muslim land, they set about axing and snipping the roots from the seed, and depriving them from water. When the enemy did this, most of the roots became arid, other roots died, and these were replaced by roots belonging to another seed. Therefore, very few roots remained, and even these were covered in dust. Fewer were living roots, but these were arid at the top while they remained alive from inside. Most of the roots of the tree became either roots belonging to different seeds, or arid and lifeless roots, or roots that became separated from their seed save for a very thin thread which remained attached to it.

4- This was the state of Islam when Hizb-ut-Tahrir came into being. It set about establishing a stronger trunk and more vigourous branches and twigs. In other words, it set about working towards resuming the Islamic way of life and towards carrying the Islamic Message to the world.

5- The party has fully perceived the reality of the roots. It also realised that in their present state, it would be impossible for them to germinate a trunk, no matter how much they were irrigated, and no matter how much one tilled around them. Therefore, it set about treating the roots right from the point where they would spring out of the seed, hence it began the process of linking the Islamic thoughts about life and the Sharia'a rules which deal with life's affairs, to the Islamic Aqeeda, rejecting anything not emanating from the seed, i.e. not emanating from the Islamic Aqeeda, in other words, rejecting anything not taken from the Qur'an and the Sunnah. It set about irrigating these roots, tilling around them, breaking all the roots which went arid and attempting at uprooting all the seeds of the roots which sprung from other than the seed of the tree. All this was with the aim of establishing a trunk stronger than the one which had been axed, and branches and twigs more vigourous than those which aridity had crept into.

6- The party had managed to revive some of the roots until they sprouted, and to allow vigour to spread through other roots until some of the roots were no longer arid and until others became verdant. Therefore, the roots of the tree sprung up once again, verdant and blooming, germinating little shoots, buds and leaves, but only in some of their parts and in a disparate and varied force. However, in some of their shrubs, the verdure of the leaves, buds and shoots, coupled with the irrigation, grubbing and tilling, meant that some of the roots were set to germinate the trunk.

7- The aim at such a phase would be to seize power as a method of resuming the Islamic way of life and of carrying the Da'awa to the whole world. In other words, it would be to establish the rule on the basis of the Islamic idea. This entails that the aim would be to make the trunk spring from the roots so that the branches and twigs ramify form it. Therefore, the aim would not be to merely and in any way find a trunk for this tree, for in this case it would not be a trunk but merely a piece of wood, which at the beginning would be verdant and vigourous, only to become arid, making it impossible for the branches and twigs to ramify from it, and making it impossible to continue being attached to the roots. The aim would rather be for these very roots to germinate the trunk from which the branches and the twigs would ramify. Therefore, the aim would not merely be to seize power, so that forces would be gathered in order to seize it, for in such case, it would not be an Islamic rule even if the laws were based on the Sharia'a rules, for the enemy would soon remove it, or it would soon be turned into a non-Islamic rule, thus it would become impossible for it to continue to implement Islam and carry it to the world. It aim would rather be the establishment of Islam on the basis of the Islamic idea, and the authority is in fact to be found in the Ummah, thus it must be established on the basis of the idea which the Ummah had embraced. Therefore, the process of seizing power on the basis of the Islamic idea would be like the process of making the trunk spring up from the roots. This process involves the treatment of the roots from the point of their emanation, i.e. from the seed. It also involves the pursuing of this process assiduously, with nerves of steel and resolute perseverance, until the trunk springs up naturally from the roots. Therefore, it would be this process which ought to be carried out, for it would be the only process which would achieve the aim.

8- Therefore, it would be wrong, or even a waste of time to seek the seizure of power from other than the Ummah. It would also be wrong and foolish to busy oneself in other than the treatment of the roots in order to germinate the trunk. That is why, the activity of the party would only be concentrated in the treatment of the roots. This would entail breaking the arid roots, removing the dust off the buried roots, irrigating the whole tree, grubbing and tilling around the tree and to trim the shoots which spring from the roots.

9- The fact that the tree has successfully underwent the process of making the trunk germinate form the roots, this should draw our attention to two matters: The first would be the fact that the hope of the trunk springing up have become far greater than ever before. The second would be that we ought to concentrate our efforts in four areas, these would be: Breaking the arid roots, removing the soil and dust off the buried roots, irrigating the entire tree and grubbing and tilling around the tree. We ought to make all our efforts, using all the styles and means available, evolve exclusively around these four matters.

As for the breaking of the arid roots, this would mean the destruction of the erroneous concepts. Therefore, concepts like "Wherever the interest may be, Allah's Sharia'a would be", or like "Islamic socialism", or "nationalism". Patriotism would also be demolished and any other thought falsely claiming to be Islamic, and any thought that contradicts Islam.

As for the removal of the soil and the dust, this would be by linking the thoughts and the rules to the Islamic Aqeeda, and by outlining the fact that they emanate from the Qur'an and the Sunnah. Therefore, their linkage would be achieved by demonstrating their connection with Iman, as well as the connection of obeying and disobeying Allah (SWT) with the Aqeeda. Also by explaining that the Halal is what Allah (SWT) has made Halal, and that the Haram is what Allah (SWT) has made Haram. As for the outlining of their origin from the Qur'an and Sunnah, this would be by bringing the Sharia'a evidence for every thought and every rule.

As for the irrigation of the whole tree, this means the application of the thoughts upon the contemporary situations and upon the daily problems, for this would help revive the thoughts and the rules, otherwise, the thoughts would remain lifeless, hence its irrigation would be to allow the current situations to be dealt with according to the Islamic thoughts and rules, and this would be the water which brings it to life.

As for the grubbing and tilling around the tree, this would be the mass communication with the thoughts and the rules. The country where the thoughts are present, would be like the soil where the tree is. Therefore, just like the tree, which one ought to grub and till around it, the things which revive the thought in the country where the thought would be should be activated, and this could be achieved by way of mass communication and contact, i.e by making all people listen to these thoughts, talk about them and make them their concern. Therefore, talking in public places with courage and without any reservations would transform the country, thus the existing thoughts and customs would be concealed, to be replaced by other thoughts and customs. This would be the grubbing and the tilling around the tree.

Therefore, the activity should be focused and confined to these four matters. As for the trimming, this would take place at the beginning of the germination until the trunk springs up, then it would become unnecessary. However, the four actions should continue, for these are the main component of the process of making the trunk spring from the roots.

10- The only thing that is left of Islam is the seed, i.e. the Aqeeda, and most of the roots are arid and dead. The first phase on the road to revival has been accomplished. Vigour has returned to the roots of the tree, and this is reflected in the verdure which appeared in some part. In other words, the base of the tree has emerged.

This is the story of Islam depicted as a tree. It would be therefore sheer ignorance to claim that Islam exists in temporal life, and sheer despair to claim that it could not be established again. It would also be unjust to claim that the efforts which have been exhausted recently had not shaken its status quo. To be precise, we say that hope in restoring Islam is at present far greater than ever before, and that if the efforts which are being exhausted continued, the trunk would spring up from the roots, then it would be a matter of time for the branches and twigs to ramify. The point at issue is that to restore Islam as a reality in temporal life would depend on the process of treating the roots, breaking the arid roots, removing the soil and dust off the buried roots, irrigating the whole tree and grubbing and tilling around the tree. If this action were pursued assiduously, the Islamic state would without a shade of a doubt be established.

Why do Muslims think that Islam is true?

Question:
There are many religions. Why do Muslims think that Islam is true.
Is there any factual basis?


Answer:

Praise be to Allah.

This is a reasonable enough question for one who has not entered Islam, but one who believes in and practices this religion already knows the blessings which are his because of this religion. There are many reasons for this, which include the following:

(1) The Muslim worships One God, Who has no partner, and Who has the most beautiful names and the highest attributes. Thus the Muslim’s focus and aim is concentrated, focused on His Lord and Creator; he puts his trust in Him and asks Him for help, patience and support; he believes that Allaah is able to do all things, and has no need of a wife or son. Allaah created the heavens and earth; He is the One Who gives life and death; He is the Creator and Sustainer from Whom the slave seeks provision. He is the All-Hearing Who responds to the supplication of His slave, and from Whom the slave hopes for a response. He is the All-Merciful and All-Forgiving, to Whom the slave turns in repentance when he has committed a sin or fallen short in his worship of Allaah. He is the Omniscient and All-Seeing, who knows all intentions and what is hidden in people’s hearts. The slave feels ashamed to commit a sin by doing wrong to himself or to others, because his Lord is watching over him and sees all that he does. He knows that Allaah is All-Wise, the Seer of the Unseen, so he trusts that what Allaah decrees for him is good; he knows that Allaah will never be unjust to him, and that everything that Allaah decrees for him is good, even if he does not understand the wisdom behind it.

(2) The effects of Islaamic worship on the soul of the Muslim include the following:
Prayer keeps the slave in contact with his Lord; if he enters it in a spirit of humiliation and concentration, he will feel tranquil and secure, because he is seeking a "powerful support," which is Allaah, may He be glorified and exalted. For this reason, the Prophet of Islaam, Muhammad (peace and blessings of Allaah be upon him) used to say: "Let us find relaxation and joy in prayer." If something distressed him, he would hasten to pray. Everyone who finds himself faced with disaster and tries prayer finds strength, patience and consolation, because he is reciting the words of his Lord, which cannot be compared to the effect of the words of a created being. If the words of some psychologists can offer a little comfort, what do you think of the words of the One Who created the psychologist?

Now let us look at zakaat, which is one of the pillars of Islaam. Zakaat purifies the soul from stinginess and miserliness, and accustoms people to being generous and helping the poor and needy. It will bring a great reward on the Day of Resurrection, just like other forms of worship. It is not burdensome, like man-made taxes; it is only 25 in every thousand, which the sincere Muslim pays willingly and does not try to evade or wait until someone chases him for it.

Fasting involves refraining from food and sex. It is a form of worship, and a way in which one can feel the hunger of those who are deprived. It is also a reminder of the blessings of the Creator, and it brings rewards beyond measure.

Hajj is the Pilgrimage to the sacred House of Allaah, which was built by Ibraaheem (Abraham, upon whom be peace). By performing Hajj one is obeying the command of Allaah and the call to come and meet Muslims from all over the world.

(3) Islaam commands all kinds of good and forbids all kinds of evil. It encourages good manners and proper treatment of others. It enjoins good characteristics such as truthfulness, patience, deliberation, kindness, humility, modesty, keeping promises, dignity, mercy, justice, courage, patience, friendliness, contentment, chastity, good treatment, tolerance, trustworthiness, gratitude for favours, and self-control in times of anger. Islaam commands the Muslim to fulfil his duty towards his parents and to uphold family ties, to help the needy, to treat neighbours well, to protect and safeguard the wealth of the orphan, to be gentle with the young and show respect to the old, to be kind to servants and animals, to remove harmful things from the road, to speak kind words, to forgive at the time when one has the opportunity to take revenge, to be sincere towards one’s fellow-Muslims, to meet the needs of the Muslims, to give the debtor time to repay his debt, to prefer others over oneself, to console others, to greet people with a smiling face, to visit the sick, to support the one who is oppressed, to give gifts to friends, to honour his guest, to treat his wife kindly and spend on her and her children, to spread the greeting of peace (salaam) and to seek permission before entering another person’s house, lest one see something private that the other person does not want one to see.

Some non-Muslims may do these things out of politeness or good manners, but they are not seeking reward from Allaah or salvation of the Day of Judgement.

If we look at what Islam has prohibited, we will find that it is in the interests of both the individual and society as a whole. All these prohibitions serve to safeguard the relationship between the slave and his Lord, and the relationship of the individual with himself and with his fellow-man. The following examples demonstrate this:

Islam forbids the association of anything in worship with Allaah and the worship of anything other than Allaah, because this spells doom and misery. Islaam also forbids visiting or believing soothsayers and fortune-tellers; magic or witchcraft that may cause a rift between two people or bring them together; belief in the influence of the stars on events and people’s lives; cursing time, because Allaah is directing its affairs; and superstition, because this is pessimism.

Islam forbids cancelling out good deeds by showing off, boasting or reminding others of one’s favours; bowing or prostrating to anything other than Allaah; sitting with hypocrites or immoral people for the purposes of enjoying their company or keeping them company; and invoking the curse or wrath of Allaah on one another or damning one another to Hell.

Islaam forbids urinating into stagnant water; defecating on the side of the road or in places where people seek shade or where they draw water; from facing the qiblah (direction of prayer) or turning one’s back towards it when passing water or stools; holding one’s penis in one’s right hand when passing water; giving the greeting of salaam (peace) to one who is answering the call of nature; and putting one’s hand into any vessel before washing it, when one has just woken up.

Islaam forbids the offering of any nafl (supererogatory) prayers when the sun is rising, when it is at its zenith, and when it is setting, because it rises and sets between the horns of Shaytaan (Satan); praying when there is food prepared that a person desires; praying when one urgently needs to pass water, stools or wind, because that will distract a person from concentrating properly on his prayer.

Islam forbids the Muslim to raise his voice in prayer, lest it disturb other believers; to continue offering supererogatory prayers at night when one feels drowsy - such a person should sleep then get up; to stay up all night in prayer, especially one night after another; and to stop praying when there is doubt as to the validity of one’s wudoo’ - unless one hears a sound or smells an odour.

Islaam forbids buying, selling and making "lost and found" announcements in the mosque - because it is the place of worship and remembrance of Allaah, where worldly affairs have no place.

Islam forbids haste in walking when the iqaamah (call immediately preceding congregational prayer) is given, and prescribes walking in a calm and dignified manner. It is also forbidden to boast about the cost of building a mosque; to decorate a mosque with red or yellow paint or adornments which will distract the worshippers; to fast day after day without a break; and for a woman to observe a supererogatory fast when her husband is present without his permission.

Islaam forbids building over graves, making them high, sitting on them, walking between them wearing shoes, putting lights over them or writing on them. It is forbidden to disinter the dead or to take graves as places of worship. Islam forbids wailing, tearing one’s clothes or leaving one’s hair unkempt when a person dies. Eulogizing the dead in the manner of the times of Ignorance (Jaahiliyyah) is also forbidden, although there is nothing wrong with informing others that a person has died.

Islaam forbids the consumption of riba (interest); all kinds of selling which involve ignorance (of the product), misleading and cheating; selling blood, wine, pork, idols and everything that Allaah has forbidden - their price, whether bought or sold - is haraam; najash, which is offering a price for something one has no intention of buying, as happens in many auctions; concealing a product’s faults at the time of selling; selling something which one does not own or before it comes into one’s possession; undercutting, outbidding or out bargaining another; selling produce before it is clear that it is in good condition and free of blemish; cheating in weights and measures; and hoarding. A partner who has shares in a plot of land or a date palm tree is forbidden to sell his share without consulting his partners. It is forbidden to consume the wealth of orphans unjustly; to bet or gamble; to take anything by force; to accept or offer bribes; to steal people’s wealth or to consume it unjustly; to take something for the purpose of destroying it; to undermine the value of people’s possessions; to keep lost property which one has found, or to keep quiet about it and not announce it, for it belongs to the one who recognizes it; to cheat in any way; to ask for a loan with no intention of repaying it; to take anything of the wealth of a fellow-Muslim, unless it is given freely, because what is taken because of another person’s shyness is haraam; and to accept a gift because of intercession.

Celibacy and castration are forbidden, as is marrying two sisters, or a woman and her aunt (paternal or maternal), whether he marries the aunt after marrying her niece or vice versa, for fear of breaking the ties of kinship. It is forbidden to make deals in marriage, such as saying "Let me marry your daughter and I will give you my daughter or sister in marriage." Such reciprocal deals are a form of oppression and injustice, and haraam. Islaam forbids mut’ah (temporary marriage), which is a marriage contract for a period of time agreed by the two parties, at the end of which the marriage expires. Islaam forbids intercourse with a menstruating woman, until she has purified herself (by taking a bath after her period ends), and also forbids anal intercourse. A man is forbidden to propose marriage to a woman when another man has already proposed to her, unless the other man withdraws his proposal or gives him permission. It is forbidden to marry a previously-married woman without consulting her, or a virgin without seeking her permission. It is forbidden to wish (a newly married couple) "Bi’l-rafaa’ wa’l-baneen (a joyful life and many sons)," because this is the greeting of the people of Jaahiliyyah, who hated daughters. The divorced woman is forbidden to conceal what Allaah has created in her womb (if she is pregnant). A husband and wife are forbidden to speak (to others) about the intimacies of married life. It is forbidden to turn a woman against her husband or to take divorce lightly. It is forbidden for a woman to ask for another’s divorce, such as asking a man to divorce a woman so that she can marry him. A wife is forbidden to spend her husband’s money without his permission, or to keep away from his bed without good reason, because the angels will curse her if she does that. A man is forbidden to marry his father’s wife, or to have intercourse with a woman who is pregnant from another man. It is forbidden for a man to practise ‘azl (coitus interruptus) with his free wife without her permission. It is forbidden for a man to return home from a journey late at night and startle his family, unless he has previously notified them when he will arrive home. A man is forbidden to take anything of his wife’s mahr (dowry) without her consent, or to keep annoying his wife so that she will give up her wealth.

Islaam forbids women to make a wanton display of themselves (tabarruj). It also forbids extreme forms of female circumcision. Women are forbidden to admit anyone into their husband’s home without his permission; his general permission is acceptable so long as they stay within the limits of sharee’ah. It is forbidden to separate a mother and child (in case of divorce); to let one’s womenfolk behave foolishly (in an immoral fashion) and not say anything; to let one’s gaze wander everywhere; and to follow an accidental glance with an intentional glance.

Islaam forbids the eating of dead meat, regardless of whether it died by drowning, strangulation, shock or falling from a high place; eating blood, pork and anything slaughtered in a name other than that of Allaah or for idols; eating the flesh or drinking the milk of beasts that feed on filth and waste matter; eating the flesh of every carnivorous beast that has fangs and every bird that has talons; eating the meat of domesticated donkeys; killing animals by keeping them and throwing stones at them until they die, or detaining them without food until they die; slaughtering with teeth or nails; slaughtering one animal (for food) in front of another; or sharpening the knife in front of the animal to be slaughtered.

In the area of clothing and adornment, men are forbidden the extravagance of wearing gold. Muslim are forbidden to be naked or to expose their thighs; to leave their clothes long (below the ankles) and trail them on the ground for the purpose of showing off; and to wear clothes that will attract attention.

It is forbidden to bear false witness; to make false accusations against a chaste believing woman; to accuse someone who is innocent; to utter lies; to slander and backbite; to call people by offensive nicknames; to spread gossip and malicious slander; to make fun of the Muslims; to boast about one’s status; to shed doubts on a person’s lineage; to utter slander, insults and obscenities; to speak in an indecent or rude manner; or to utter evil in public, except by one who has been wronged.

Islaam forbids telling lies; one of the worst kinds of lie is to lie about dreams, like fabricating dreams and visions in order to prove one’s virtue, or make some material gains, or to frighten an enemy.

Muslims are forbidden to praise themselves, or to talk in a secret way: two may not converse secretly to the exclusion of a third, because this is offensive. It is forbidden to curse a believer or someone who does not deserve to be cursed.

Islaam forbids speaking ill of the dead; praying for death; wishing for death because of some suffering that one is passing through; praying against one’s self, one’s children, one’s servants or one’s wealth.

Muslims are told not to eat the food that is directly in front of others or to eat from the centre of the dish or platter; rather they should eat from what is directly in front of them or thereabouts, because the barakah (blessing) comes in the middle of the food. It is forbidden to drink from a broken edge of a vessel, because this could cause harm; or to drink from the mouth of a vessel; or to breathe into it. It is forbidden to eat while lying on one’s stomach; to sit at a table where wine is being drunk; to leave a fire burning in one’s house when one sleeps; to sleep with Ghamr in one’s hand, like an offensive smell or the remainder of food (grease); to sleep on one’s stomach; or to talk about or try to interpret bad dreams, because these are tricks of the Shaytaan.

It is forbidden to kill another person except in cases where it is right to do so; to kill one’s children for fear of poverty; to commit suicide; to commit fornication, adultery or sodomy (homosexuality); to drink wine, or even to prepare it, carry it from one place to another, or sell it. Muslims are forbidden to please people by angering Allaah; to offend their parents or even to say "Uff" (the slightest word of contempt) to them; to claim that a child belongs to anyone but his real father; to torture by means of fire; to burn anyone, alive or dead, with fire; to mutilate the bodies of the slain; to help anyone commit falsehood; or to cooperate in wrongdoing and sin.

It is forbidden to obey any person by disobeying Allaah; to swear falsely; to swear a disastrous oath; to eavesdrop on people without their permission; to invade people’s privacy or look at their private parts; to claim something that does not belong to one or that one did not do, for the purpose of showing off; to look into someone’s else’s house without permission; to be extravagant; to swear an oath to do something wrong; to spy on others or be suspicious about righteous men and women; to envy, hate or shun one another; to persist in falsehood; to be arrogant or feel superior; to be filled with self-admiration; to be pleased with one’s arrogance. Islam forbids taking back one’s charity, even if one pays to get it back; employing someone to do a job without paying him his wages; being unfair in giving gifts to one’s children; bequeathing everything in one’s will and leaving one’s heirs poor - in such a case the will should not be executed; writing a will that concerns more than one third of one’s legacy; being a bad neighbour; or changing a will to the detriment of one or some of one’s heirs. A Muslim is forbidden to forsake or shun his brother for more than three days, except for a reason sanctioned by sharee’ah; to hold small stones between two fingers and throw them because this could cause injury to eyes or teeth; to include his heirs in a will, because Allaah has already given heirs their rights of inheritance; to disturb his neighbour; to point a weapon at his Muslim brother; to hand someone an unsheathed sword, lest it harm him; to come (walk) between two people except with their permission; to return a gift, unless there is some shar’i objection to it; to be extravagant; to give money to foolish people; to wish to be like someone to whom Allaah has given more of something; to cancel out his charity by giving offensive reminders of his giving; to wilfully conceal testimony; or to oppress orphans or scold one who asks for help or money. It is forbidden to treat with evil medicines, because Allaah would not create a cure for this ummah which includes something that He has forbidden. It is forbidden to kill women and children in warfare; to boast to one another; or to break promises.

Islaam forbids betraying a trust; asking for charity that one does not need; alarming a Muslim brother or taking away his possessions, whether jokingly or seriously; changing one’s mind after giving a gift, except in the case of a gift from a father to his child; practising medicine without experience; or killing ants, bees and hoopoe birds. A man is forbidden to look at the ‘awrah (private parts) of another man, and a woman is forbidden to look at the ‘awrah of another woman. It is forbidden to sit between two people without their permission; or to greet only those whom one knows, because the greeting is to be given to those whom you know and those whom you do not know. A Muslim is forbidden to let an oath come between him and good deeds; he should do what is good and make expiation for the oath. It is forbidden to judge between two disputing parties when one is angry, or to judge in favour of one party without hearing what the other has to say. It is forbidden for a man to walk through the market-place carrying something - like a sharp weapon - that could harm the Muslims, unless it is properly covered. A Muslim is forbidden to make another person get up, so that he can take his place.

There are more commands and prohibitions which came for the benefit and happiness of individuals and mankind as a whole. Have you ever seen any other religion that can compare to this religion?

Read this response again, then ask yourself: is it not a great pity that I am not one of them? Allaah says in the Qur’aan (interpretation of the meaning): "And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers." [Aal ‘Imraan 3:85]

Finally, I hope that everyone who reads this will be guided to the correct way and to follow the truth. May Allaah protect you and us from all evil.

كلمات لو خطت بماء الذهب ما وفتها من الجمال والروعة

بنيَّ:

إياك أن تتكلم في الأشياء وفي الناس..

إلا بعد أن تتأكد من صحة المصدر

وإذا جاءك أحد بنبأ فتبين ..

قبل أن تتهوَر

وإياك والشائعة..
لا تصدق كل ما يقال.. ولا نصف ماتبصِر...

وإذا ابتلاك الله بعدو..قاومه بالإحسان إليه
ادفع بالتي هي أحسن ...
أقسم بالله.... أن العداوة ستنقلب حباً...

تصوَّر!

إذا أردت أن تكتشف صديقاً.. سافرمعه
ففي السفر ..ينكشف الإنسان.. يذوب المظهَر

..وينكشف المخبر
ولماذا سمي السفر سفراً

.. إلا لأنه عن الأخلاق والطبائع يسفِر؟

وإذا هاجمك الناس وأنت على حق
أو قذعوك بالنقد...فافرح
إنهم يقولون لك: أنت ناجح ومؤثِر
فالكلب الميت...لا يُركل.. ولا يُرمى

إلا الشجر المثمِر


بنيَّ :

عندما تنتقد أحداً
فبعين النحل تعَود أن تبصِر..

ولا تنظر للناس بعين ذباب فلا تَقعُ إلا على ما هو مستقذر

وقد أحكي لك قصة المعزة والذئب

حتى لا تأمن من يمكُر.. وحينما يثق بك أحد

فإياك إياك أن تغــدُر !

سأعلِّمك أنّ الاسد لم يصبح ملكاً للغابة لانه يزأر
ولكن لأنه عزيز النفس

لايقع على فريسةغيره إن كان جائعاً يتضوَّر..

فلا تسرق جهد غيرك فتتجوَّر



سأذهب بك لـلــحربــاء
حتى تشاهد بنفسك حيلتها.. فهي تلون جلدها بلون المحيط

وإعلم أن في البشر مثلها نسخ تتكرر..

وأن هناك منافقين
وهناك أناس بكل لباس تتدثر

وبدعوى الخير والنصيحة والدين تتستر


تعوَّد، أي بنيَّ ...

أن تشكُر
اشكر الله.. فيكفي أنك مسلم
ويكفيك أنك تمشي وتسمع وتبصِر

أشكر الله وأشكر الناس.. فالله يزيد الشاكرين شكرا
والناس تحب الذي إذا ما بذلت له معروفا وجهدا قدَّر

يابنــيًَّ
إنّ أعظم فضيلة في الحياة الصدق
وأن الكذب، وإن نجّى، أهلك

والصدق أخلق بمن كان مثلك يا بندر

بُــنيَّ

إستفـد من كل الفرص

لان الفرص التي تأتي الان قد لا تتكرر
لا تــشــكي ولا تـتـــذمـــر
أريدك متفائلاً... مقبلاً على الحياة..

اهرب من الــيـائــسـين والـمـتــشائــمين
وإياك أن تجلس مع رجل يتطيّر

لا تشمت ولا تفرح بمصيبةغيرك
وإياك أن تسخر من شكل أحد

.. فالمرء لم يخلُق نفسه
فأنت في الحقيقة الأمر تسخر
من صُنعِ الذي خلق وأبدع وصوَّر

لا تفضح عيوب الناس.. فيفضحك الله في دارك...

فالله الستّير... يحب من يستُر

لا تظلم أحداً
وإذا دعتك قدرتك على ظلم الناس
فتذكر أن الله هو الأقدر

وإذا شعرت بالقسوة يوماً..

فامسح على رأس يتيم
ولسوف تدهش... كيف للمسح..

أن يمسح القسوة من القلب...

فيكاد أن يتفطَّر

لا تجـــادل ...
في الجدل... كلا الطرفين يخسر..

فإذا انهزمنا فقد خسرنا كبرياءنا

وإذا فزنا
فلقد خسرنا الشخص الآخر...
لقد انهزمنا كلنا
الذي انتصر... والذي ظن أنه لم ينصر

لا تكن أحادي الرأي

لكن إياك أن تذوب في رأي الآخرين

وإذا علمت أن رأيك مع الحق..فاثبت عليه ولا تتأثر

تستطيع يابني أن تغير قناعات الناس..

وأن تستحوذ على قلوب الناس وهي لا تشعر
ليس بالسحر ولا بالشعوذة

فبابتسامتك... وعذوبة لفظك..

تستطيع بهما أن تسحر


ابتسم
فسبحان من جعل الابتسامة في ديننا عبادة

وعليها نؤجر

ألم تر أن في الصين
إن لم تبتسم لن يسمحوا لك أن تفتح متجر ؟

!!

إن لم تجد من يبتسم لك...

ابتسم لهم أنت أكثر

فإذا كان ثغرك بالبسمة لا يفتر...

تتفتح لك القلوب لتعبر

وحينما يقع في قلب الناس نحوك شك..

دافع عن نفسك.. وضِّح.. و بَرِِّر..
لا تكن فضولياً... تدس أنفك في كل أمر..

تقف مع من وقف إذا الجمهور تجمهر


بني...

ترفع عن هذا... فإنه يسوءني هذاالمنظر
لا تحزن يابني على ما في الحياة
فما خُلقنا فيها إلا لنُمتَحن...

ونُبتلى... حتى يرانا الله... هل للقياه نصبر؟

هون عليك... ولا تتكدر.. وتأكد أن الفرج قريب
فإذا اشتد سواد السحب... فعما قليل ستمطر

لا تبكِ على الماضي...

فيكفيك انتقاما منه أنه مضى...

فمن العبث أن نُمسك نشارة الخشب.. وننشر

أنظر للغد... استعد... وشمِّر

.. كن عزيزاً ...وبنفسك افخر..

فكما ترى نفسك سيراك الآخرون..
فإياك لنفسك يوماً أن تحقر

.. فأنت تكبُر حينما تريد أن تكبُر...
وأنت فقط من يقرر أن يصغر
وإذا أردت إصلاح الكون برمته
سأقول لك... لا ... أرجوك
لا نريد أن نفقد الشر

تخيل أن الكون من غير غشاشين.. ومن غير كذابين
كيف سيعيش الشرفاء... ومن أين سنقتات؟؟
وكيف سنكون نحن.... الاميز والاشهر...

قررت أن أربيك وأنتفي صغرك...
لتكون أعظم شخصية...
ستكتشف

أن الانسان لو كبر .. لن ينفع معه إلا معجزة

مالم هو بنــفسه يتغير