Beware the snares of some atheist freemasons disguised as Christians!

Freemasonry, the system of the antichrist that holds the world under
its sway and is leading the whole planet towardirreligion, wants to
give a false impression of Islam by pretending to be Christian. In
order to achieve that aim it seeks to train terrorists who appear to
be Muslims. Byproviding Muslims with an entirely different image of
the Mahdi they seek to give the impression there will be widespread
bloodshed in the time of Hazrat Mahdi (as).
Yet according to Islam, the People of the Book (Christians and Jews)
areentrusted to Muslims. Muslims have a duty to protect and watch over
every member of the People of the Book and to ensure they live
comfortably by making the finest means available to them. Our duty
toward people whobelieve in the same Allah, who have faith in Him and
remember Him as the One and Only, is toprotect them. The finest model
on that subject is the behavior toward thePeople of the Book of the
Prophet Muhammad (saas) in his own day, and his protection of them.
Christians and Jews lived in the greatest comfort in the time of the
Prophet (saas) and were able to worship as they wished in total
security.
Moreover, as can be seenfrom the hadith of our Prophet (saas), no
blood will be spilled in the time of Hazrat Mahdi (as), which will be
one of love, peace, well-being and security. It will be a holy time
when everyone loves everyone else and when Muslims, Christians and
Jews will all worship together in security. Because of its plenty,
abundance, love and beauty, this holy time in which Hazrat Mahdi (as)
will appear will be known as the Golden Age.
We are told in hadith narrated from our Prophet (saas) that Hazrat
Mahdi (as) will rule with love and not cause a single drop of blood to
be shed:
People will seek refuge in Hazrat Mahd i(as) as honey bees cluster
around their sovereign. He will fill the world thatwas once full of
cruelty, with justice. His justice will be as such that HE WILL NOT
WAKE A SLEEPING PERSON OR EVENSHED ONE DROP OF BLOOD . The earth will
return to the age of happiness. 1
Hazrat Mahdi (as) will follow the way of the Prophet (saas). HE WILL
NOT WAKE UP A SLEEPING PERSON OR SHED BLOOD . 2
NO ONE WILL BE WOKEN UP FROM THEIR SLEEP OR HAVE A BLEEDING NOSE . 3
Those who swear allegiance to him [HazratMahdi (as)] will swear
allegiance between the Corner and the Maqam [near the Kaaba]. THEY
WILL NOT WAKEN THE SLEEPER, AND THEY WILL NEVER SHED BLOOD . 4
The aim behind this misrepresentation of Hazrat Mahdi (as) is to
spread corruption in the world and turn Christians and Muslims against
one another. Masons want to stop believers praising Allah and growing
stronger by acting together, to create divisions betweenthem and to be
able to persist in their own perverted activities. Themasonic system
in question seeks to spreadthis bloody ideology andto raise people
with a terrorist mindset who espouse that perspectiveas leaders of the
Islamic world. These alleged leaders with a terrorist mindset are
turned into heroes under the influence of these masonic circles. The
aim of the masons, the army of the antichrist, is thus to destroy both
the Muslim and Christian worlds.
Masons even want to bring about population control by these means. The
horrible ideas proposed in the 19th century by Thomas Malthus , who
modeled himself on Darwin's mindset, are today beingput into action by
the masons. Malthus was encouraged by Darwin's ideas of "the strong
crushing the weak" and maintained that wars were essential to prevent
the increasing world population growing still further, that the sick
and crippled should be killedand that it was essential to spread the
plague in order to ensure population control. By pretending to be
devoutbelievers, the masons want to bring about a terrible population
control based on slaughter, by deceiving devout Christians and Muslims
and spreading this heretical system. They want to eliminate both
groups. This vile and ugly stratagem mustbe exposed, and these
heretical intentions of the masons must be thwarted. Christians and
Jews must be on their guard against this stratagem and not fall into
that error.
___________________
1 Al-Qawl al-Mukhtasar fi 'Alamatal-Mahdi al-Muntazar, p.29
2 Portents of Doomsday, p. 163
3 Al-Qawl al-Mukhtasar fi 'Alamatal-Mahdi al-Muntazar, p. 44
4 Al-Haythami, Al-Qawl al-Mukhtasar fi 'Alamat al-Mahdi al-Muntazar,
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Indications from the hadith that Gog and Magog are likely to be world wars I and II

Our Prophet (saas) has revealed that the humansociety known as "Gog
and Magog" is one of the portents of Doomsday. The appearance of Gog
and Magog in the End Times, shortly before the coming of Hazrat Mahdi
(as), became a reality with the First and Second World Wars. (Allah
knows the truth.) It appears from the hadith of our Prophet (saas)
that "Hazrat Mahdi(as) will rule over the world just like
Dhu'l-Qarnayn (as) and Sulayman (as)." 1 That there are indications of
the End Times in the story of Dhu'l-Qarnayn, in which the tribe of
Gogand Magog is mentioned.
In the Qur'an, Gog and Magog are a people noteworthy as a bloodthirsty
movement opposed to Allah. There have always been corrupt movements
opposed to Allah; but thereal global corruption took place in the End
Times in World Wars I and II.
The want experienced inthis time of corruption can be seen in the
following hadith of our Prophet (saas):
"... The peoples of Gog and Magog will flood down from high places,
such as mountains and hills, a nd will infect people and eat
everything and drink lakes dry, as a result of which there will be a
great famine ." 2
"Gog and Magog… will attack people and drink all their water , and
people will begin to flee from them …" 3
"Gog and Magog will come down. As Almighty Allah says, 'They will
flowdown from high places,' and infect people, and Muslims will flee
from them and retire to the cities and their castles and will take
their animals with them. Gog and Magog will drink the waters of the
earth and when they come to a river they will drink it dry, and those
who come after them will say,'There used to be water here.' When
nobody remains who has not entered special shelters, their spokesman
will say,'We have been saved from the people of the earth, now it is
the turn of the people of the sky...' 4
The hadith may be indicating the climate of trouble, famine and
difficulty between the world wars. (Allah knows the truth.) The wars
involved cities, andpeople fled the bombingfrom the ground and skyby
moving into shelters. These hadith emphasize the misery and poverty of
those days.
In another hadith, our Prophet (saas) reveals that Gog and Magog are a
human society made up of various peoples:
"Gog and Magog consist of 22 tribes ..." 5
In that regard, Gog and Magog refer to the alliance of communist and
fascist countries thatjoined forces in the world wars. (Allah knows
the truth.)
We also know from other hadith of our Prophet (saas) that the people
Gog and Magog will "spread corruption" 6 and "be a community
ofdeniers," 7 In one hadith our Prophet (saas) states:
"On the night of the Ascension [the Miraj], Allah sent me to Gog
andMagog; I called them to the religion, but they refused ... For that
reason, they will go to Hell together with those of the line of Adam
and satan who rebelled against Allah." 8
GOG AND MAGOG, DESCRIBED IN THE QUR'AN,VERY LIKELY REFER TO THE FIRST
AND SECOND WORLDWARS >>>
______________________
1 Portents of Doomsday, p. 183/ Al-Qawl al-Mukhtasar fi Alamat
al-Mahdi al- Muntadhar p. 32/ Al-Burhan fi Alamat al-Mahdi Akhir
al-zaman, p. 10
2 Ibn Majah, Fiten: 33, no: 4075-4077, 2/1358; Tirmidhi, Fitan: 59,
no: 2240, 4/510
3 Abû Ya'lâ, no: 6436; Khâkim, el-Mustadrak: 4/488; Abdurrazzâk,
el-Musannaf, 2/28,29; Ahmed ibn Hanbal, al-Musnad, no: 10632, 16/369;
Tirmidhî, no:3153; Ibn Mâjah, no:4080; Ibn Hibbân, no: 6829
4 Ahmad ibni Hanbal, al-Müsnad, no: 11731, 18/256; Ibn Mâjah, 4079;
Abû Ya'lâ, 1144, 1351; Tabarî, 15/399; Ibn Hibbân, no:6830; Khâkim,
al-Mustadrak: 2/245, 4/489
5 Fathul Bari (13/107); Tuhfetul Ahfezi (6/351); Keshful Hafa
(1/38-39); Barzanji, al-İshaa (s249)
6 Portents of Doomsday, Composed by: Muhammad ibn Rasul Al-Husseini,
Translator: Naim Erdoğan, Expanded 8th edition, Pamuk Press, p. 257
7 Portents of Doomsday, Composed by: Muhammad ibn Rasul Al-Husseini,
Translator: Naim Erdoğan, Expanded 8th edition, Pamuk Press, p. 251
8 Portents of Doomsday, Composed by: Muhammad ibn Rasul Al-Husseini,
Translator: Naim Erdoğan, Expanded 8th edition, Pamuk Press, p. 251
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Islamic moral values enshrine freedom of belief

When the religion of Islam that has been sent as a salvation from the
presence of Allah is explained to a person, he believes on his own
will and decides withoutbeing subjected to any kind of compulsion or
duress. People are free to choose truth or error. If they make the
wrong choice, they will face its consequence in the Hereafter.
In matters of belief, Islam offers people complete freedom with a very
open and clear language. This perception which was valid ever since
Islam was first revealed, forms the basis of the Islamic morality. The
verses on the subject are perfectly clear:
There is no compulsion where deen is concerned. Right guidance has
become clearly distinct from error. Anyone who rejects false deities
and believes in Allah has grasped the Firmest Handhold, which will
never give way. Allah is All-Hearing, All-Knowing. (Surat al-Baqara,
256)
According to the Islamic morality, people are freeto choose whatever
beliefs they wish, and nobody can oblige anyone else in subjects of
belief. When a Muslim meets someone whom he wants to have faith, he
only has the liability to communicate Islam and to explain the
existence of Allah, to state that the Qur'an is the book of His
revelation, that the Prophet Muhammad (pbuh) is His messenger, to
explain the existence of the Hereafter and the Day of Judgment and
thebeauties of the Islamic morality. However, such liability is only
restricted to communicating the religion. In one verse (Surat
an-Nahl), Allah informs us that our Prophet (pbuh) also is only a
messenger:
Call to the way of your Lord with wisdom and fair admonition, and
argue with them in the kindest way. Your Lord knows best who is
misguided from His way.And He knows best who are guided. (Surat
an-Nahl, 125)
Another verse states, "... It is the truth from your Lord; so let
whoever wishes believe and whoever wishes do not believe..." (Surat
al-Kahf,29)
and our Lord addresses our Prophet (pbuh) as, "Perhaps you will
destroy yourself with grief because they will not become believers."
(Surat ash-Shu'ara',3) .In the Surah Qaf Allah issues our Prophet
(pbuh) this reminder:
We know best what theysay. You are not a dictator over them. So
remind, with the Qur'an, whoever fears My Threat. (Surah Qaf, 45)
When the religion of Islam that has been sent as a salvation from the
presence of Allah is explained to a person, he believes on his own
will and decides withoutbeing subjected to any kind of compulsion or
duress. People are free to choose truth or error. If they make the
wrong choice, they will face its consequence in the Hereafter.
People are free to choose correctly or wrongly. When Islam--the true
path that Allah has revealed--is explained, they come to believe of
their own freewill, reaching this decision with no pressure being put
on them. If they make wrong choices, they will face its consequences
in the Hereafter. On this subject, one verse of the Qur'an contains
the clearest command and reminder:
"If your Lord had willed, all the people on the earth would have
believed. Do you think you can force people to be believers?" (Surah
Yunus, 99)
For example, one personmay immediately come to believe in the face of
a believer's preaching, while another mocks and attacks it. One person
may use his conscience and decide to live in the way that is pleasing
to Allah, while the other may join the deniers and respond to fine
words with ugly ones. But that denial willnever inspire despair or
sorrow in the person issuing the call. In Surah Yusuf Allah says:
"But most people, for all your eagerness, are not muminun. You do not
ask them for any wage for it. It is only a reminder to all beings."
(Surah Yusuf, 103-104)
What's important is that no matter what reaction he meets with, the
person who abides by the Qur'an keeps on displaying the kind of
morality that is pleasing to Allah, refuses to make any concessions on
it, and puts his trust in Allah. Allah has told us that His religion
is to be explained "in the kindest way" as revealedin the Qur'an:
"Argue with the People of the Book only in the kindest way--except in
the case of those of them who do wrong--saying, "We believe in what
has been sent down to us and what was sent down to you. Our God and
your God are One and we submit to Him." (Surat al-'Ankabut, 46)
We must not forget that all events, great or small,happen in the
framework of the destiny created by Allah. And it is Allah who bestows
salvation on someone who is invited to believe. For that reason,
believers are never troubled by deniers' behavior. There are many
instances of this in the Qur'an. In the verse "Perhaps you may destroy
yourself with grief, chasing after them, if they do not have iman in
these words"(Surat al-Kahf, 6) ,Allah tells the Prophet (saas) not to
be troubledif the people he calls on to believe in the Qur'an fail to
do so. In another verse we are told "You cannot guide those you would
like to but Allah guides those He wills. He has best knowledge of the
guided."(Surat al-Qasas, 56) Therefore, one's invitation, fine words
and all the details one set out will only have any effect in the event
that Allah so wills it. (Harun Yahya, Only Love Can Defeat Terrorism)
The only responsibility of a believer is to call people to the Qur'an.
He bears no responsibility for deniers persisting in their denial and
therefore earning punishment in the Hereafter. Our Lord reveals this
to the Prophet (pbuh) in the verse "We have sent you with the Truth,
bringing good news and giving warning. Do not ask about the
inhabitants of the Blazing Fire."(Surat al-Baqara, 119).
Allah has given mankind both reason and a conscience. His messengers
and the Divine books revealed tothem have shown the true path, and
people are responsible for their own choices. Islamic morality can be
lived only by a sincere decision to do so--by surrendering oneself to
Allah and listening to one's conscience, which always commands one to
do what is right. It is atotal violation of Islamic morality to force
anyoneto believe, because whatmatters is an individual'ssurrendering
himself to Allah with all his heart and believing sincerely. If a
system were to force people into a religion and worship, people would
appear to be religious because of their fear of the system.
From a religious perspective only religiosity lived for Allah and
based on free and conscious choice is acceptable. Allah says the
following to our Prophet (pbuh) in the Surat al-Ghashiyya:
"So remind them! You are only a reminder. Youare not in control of
them. But as for anyone who turns away and is unbeliever, Allah will
punish him with the Greatest Punishment. Certainly it is to Us they
will return. Then their Reckoning is Our concern. "(Surat
al-Ghashiyya: 21-26)
It also needs to be emphasized that Islam leaves people free to make
their own choices regarding religion and commands them to respect
other religions. Even if someone believesin a superstitious faith, as
the Qur'an describes it, still he can live in peace and security in
Muslim lands and freely perform his own religious obligations. In
verses Allah commanded our Prophet (pbuh) to tell those who denied
Him:
"I do not worship what you worship, and you donot worship what I
worship. Nor will I worship what you worship, nor will you worship
what I worship. You have your religion, and I have my religion."
(Surah Qaf, 2-6)
Under the morality of Islam, everyone is free tocarry out his
religious obligations in accord with his own particular belief. Nobody
can prevent any others from performing their particular religious
duties, nor can he obligethem to worship in the manner he desires.
That violates the morality of Islam, and is unacceptable to Allah. In
the Islamic history a model of society emerges in which everyone is
free to worship and perform the obligations attendant upon his
particular chosen beliefs.In the Qur'an Allah describes monasteries,
churches, synagogues, and the places of worship of the Peoples of the
Book as all under Allah's protection:
"... If Allah had not driven some people backby means of others,
[then] monasteries, churches, synagogues and mosques, where Allah's
name is mentioned much, would have been pulled down and destroyed.
Allah will certainly help those whohelp Him--Allah is All-Strong,
Almighty." (Surat al-Hajj, 40)
Our Prophet's (pbuh) lifeis full of such examples. When Christians
came to see him, he left his own mosque for them to use and pray in
it. That kind of tolerance was maintained during the times of the Four
Rightly Guided Caliphs who succeeded the Prophet (pbuh). After
Damascus was captured, a church that had been turned into a mosque was
divided into two, so thatChristians might worshipin one half and
Muslims in the other. (You can obtain detailed information on the
subject from the web site www.harunyahya.com , which is based on the
works of Harun Yahya.)
Our Prophet (saas) Was Full of Love and Tolerance
In the Arabia of the time of our Prophet (pbuh) there were communities
with many different faiths, cultures and waysof thinking. Jews,
Christians, Sabaeans, Nestorians and pagans all lived side by side.
There were also many tribes that were hostile to one another despite
sharing the same faith. (Harun Yahya, The Prophet Muhammed (pbuh))
But our Prophet (pbuh) called everyone to the deen with the same
affection, patience, tolerance and love, no matter what their religion
or tribe is. This excellent attitude of the Prophet Muhammed (pubh) is
described thus in the Qur'an as:
"It is a mercy from Allah that you were gentle with them. If you had
been rough or hard of heart, they would have scattered from around
you. So pardon them and ask forgiveness for them, (Surat Al 'Imran,
159)
A Muslim only has a responsibility to describe the deen of Allah. The
other person will only come to belief and salvation by the will of
Allah. Nobody can compel anyone else to believe or to worship. Our
Prophet (pbuh) was punctilious about this command of Allah, and often
said that people could only live by the deen when they did so
voluntarily. In one hadith our Prophet (pbuh) says:
"I was sent as a tolerant,seeker after Allah (one from the faith of
the prophet Ibrahim(as)), and whoever opposes my Sunna is not one of
us." (El-Cami's Sağir, 1. 427)
Elsewhere he tells believers "I was sent to be compassionate and a
peace-maker..." (El-Cami's Sağir, 1. 427). This superior moral virtue
of the Prophet (pbuh) is expressed as follows: "Someone who responds
with gentleness (who controlshis earthly passion) when angered will
meritthe love of Allah!" (Esbahani: Hazrat Aysha)
There are many hadith concerning the compassionate, loving and
tolerant qualities of our Prophet (saas). For example, the Prophet
(pbuh) says: "Allah will have no compassion on he do has no compassion
for other people." (Buhari and Muslim) Other passages read: "Be
merciful, that you may be shown mercy. Forgive, that you may be
forgiven. Shame on those who speak too much. Shame on those who know
their sins but presist in them." (Ramuz El Hadis, Vol. 1)
"Allah is loving and me rciful, He loves gentleness, and what He gives
from gentleness Hegives with nothing else." (Kütübi Sitte
Translationand Commentary, Vol. 7)
The great Islamic scholarImam Gazali summarizes the information he
collected in the hadith regarding our Prophet's (saas) attitude to
those around him: "He was far from knowing anger and quickly showed
compassion for things. He was the most loving of men toward other
people. He was the most auspicious of men and did the most good to
others, and the most useful and beneficial to others." (Huccetül
Islam Imam Gazali, İhya'u Ulum'id-din, Vol. 2)
The human love, consideration and affection of our prophet (pbuh) that
bound thosearound him to the deen and warmed their heartsto faith is a
superior moral virtue that all Muslims must concentrate on. These
moral virtues of our Prophet (pbuh), a role model for all mankind, are
revealed in Surat at-Tawba: "Your suffering is distressing to him; he
is deeply concerned for you; he is gentle and merciful to the
muminun." (Surat at-Tawba, 128)
Love, affection, tolerance and compassion are shared virtues among the
envoys sent by Allah as guides to salvation. Allahreveals in the
Qur'an that He has bestowed "sensitivity to love" on other prophets,
and citesthe Prophet Yahya(as), on whom He bestowed knowledge from His
presence, as a model on this subject. He describesthis holy personage
as having "...tenderness and purity from Us - he had takwa." (Surah
Maryam, 13)

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Fathwa, - A female physician may circumcise a boy under seven

Question
Is a female physician permitted to circumcise boys?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
Female physicians are permitted under Sharee'ah to circumcise boys who
have not reached the age when they are ordered to pray, which is seven
years old. The Maaliki scholar Ibn Abi Zayd Al-Qayrawaani said: "
Women are permitted to wash youngboys who are six or sevenyears old. "
Al-Ghumaari another Maaliki scholar, reported the consensus of the
scholars in this respect and quoted Ibn Al-Munthir as saying: " All
the scholars we know of unanimously agree that awoman is permitted to
wash a young boy. But they provided different views regarding the age.
Maalik was of the view that it is permissible to wash the boy under
seven, because he is not commanded to pray and looking at his 'Awrah
is not prohibited. Then he mentioned that the evidence is relevant to
a boy at the age of six, not seven, because we are commanded to order
the latter to pray at this age. "
Usually circumcision takes place during the first weeks after birth.
In all cases, seeing the 'Awrah of a boy who is under seven years old
is not prohibited. Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - Ghusl is performed after uttering the two testimonies of faith

Question
I converted to Islam but I could not perform Ghusl, so I only uttered
the two testimonies of faith. Afterthe end of menstruation, I made
Ghusl but I did notutter the two testimoniesof faith again. I drew an
analogy between this and a person who had to make Ghusl for prayer but
he could not do that and therefore he prayed without Ghusl. When he
was able, however, he made Ghusl but did not make up the past prayers.
Am I correct? If I am incorrect, what should I do now? May Allaah
Reward you.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
Ghusl in not a prerequisite for conversion to Islam. Rather, when a
person utters the two testimonies of faith, knowing their meaning and
having firm belief in it, he has become a Muslim and is treated
likeother Muslims unless he does something that invalidates Islam. The
scholars, however, provided two different views whether Ghusl for
conversion to Islam is obligatory (one is punished for abandoning) or
just recommended (one is rewarded for doing but not punished for
abandoning). Given the abundant relevant proofs, the
preponderantopinion is that it is only recommended. Ibn 'Abbaas
narrated that when the Prophet , sent Mu'aath to Yemen, he said to
him: " You are going to a nationfrom the People of the Book, so let
the first thing to which you will invite them is to worship Allaah
Alone. If they learnthat, tell them that Allaah Has Enjoined on them
five prayers to be offeredin one day and one night. If they pray, tell
them that Allaah Has Enjoined on them Zakaahof their properties…. "
[Al-Bukhaari]
This Hadeeth indicates that Ghusl for conversion to Islam is not
obligatory.Had it been obligatory, the Prophet , would have commanded
Mu'aath to order themto do that.
We alert the questioner that this Ghusl should take place after
conversion to Islam by uttering the two testimonies of faith because
it is an act of worship which requires intention and the non-Muslim is
ineligible for this. Consequently, the questioner's behavioris correct
and the drawn analogy is unnecessary.
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - Two conditions for considering the blood of festers pardoned

Question
There are many festers on my back. When I sit down or sleep or do
other movements, these festers bleed and I find the traces of blood on
myunderwear. All my clothesnow have blood stains. Is it enough to wash
these clothes or am I required to buy a new one every day? Is the
prayer valid when I perform it while I do not know whether myclothes
are clean or not? May Allaah Reward you the best .
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
The blood which comes out from festers on your own body and you did
not cause them to bleed, by pressing or peeling, is pardoned whether
it is a small or large amount. Also, you are permitted to perform the
prayers while wearing these blood-stained clothes. There are two
conditions for this pardoning:
First: one should not be the reason behind this bleeding. For example,
if one killed fleas and therefore his body or clothes were stained
with a large amount of blood, this is not pardoned.
Second: there should be no negligence involved. People have their
habit and custom in washing clothes. If one left his clothes unwashed,
for a year for example, this is not pardoned.
Allaah Knows best.

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The Dronification of Planet Earth

It's now commonly estimated that more than 50 nations have drones, are
making plans to develop them, or are at least planning to buy them
from thosewho do produce them. In other words, the future global skies
aregoing to be a busy -- and increasingly dangerous -- place. They
will be filled not just with robotic surveillance aircraft, but also
with non-U.S. remotely piloted armed assassins which, thanks to the
path Washington has blazed, need pay no attentionto anyone's national
sovereignty in a search for their version of 'bad guys' to destroy.
Just keep an eye on the news, because those numbers are only going to
rise. In fact, just this month they've gone up by at least one, thanks
to the decision of the Obama administration to sell surveillance
drones to the Iraqis (and it is evidently also preparing to arm
Italy's six Reaper drones with Hellfire missiles and bombs). Right
now, Washington is almost alone in launching drones at will in
countries ranging from Yemen tothe Philippines, but that won't last
long. Already we know that these wonder weapons, hailed like so many
previous wonder weapons as the ultimate answer to a military's
problems, as the only game in town, will kill many,but won't deliver
as promised.
Take Pakistan. Last week, among other attacks, a U.S. drone launched
two missiles at a bakeryin the North Waziristan tribal area, killing
(we are assured by ever-anonymous officials) four suspected "foreign"
militants "buying goods." (No information was available on the fate of
the baker, of course.) Strange to say, the Pakistani people, or at
least 97% of them, haven't taken as well as Washington might have
expected to its urge to launch endless drone attacks on their
territory, no matter what they or their parliament might say. Drones,
which have certainly killed their share of "bad guys" (and children)
in the Pakistani borderlands, have also managed to throw U.S.-Pakistan
relations into chaos, caused a surge of anti-Americanism, undoubtedly
created future blowback among the relatives of the dead.
Like most wonder weapons, drones have proven a distinctly mixed bag
for Washington wherever they have been used (though you wouldn't know
it from the press they get), but like most wonder weapons, not
delivering ultimate global victory or even victory on local
battlefields hasn't stopped them from proliferating. In search of the
perfect solution to impossible-to-win local and global wars,
Washington has ensured that drones will proliferate everywhere on
what, for all of us, will turn out to be the worst possible terms.
Assassination was once a complex, secret, shameful, difficult to
arrange, and relatively rare act of state. Now, it's as normal, easy,
and -- amazingly enough -- almost as open as sending a diplomat to
another country. Nick Turse, co-author (with me) of the first history
of drone warfare (2001-2050) Terminator Planet, suggests in his latest
post, "A Drone-Eat-Drone World," just why the drone has a remarkably
dismal future ahead of it and why that won't stop the dronification of
our planet for a second.
PHOTO CAPTION
A US Predator unmanned drone armed with a missile stands on the tarmac
of Kandahar military airport in Afghanistan.
Source: commondreams.org - - ▓███▓ Translator:->
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Obscenity – the Root of Evil and Sins

There is no doubt that a virtuous person does not find it easy to
utter obscenities lest he or she expose him/herself to the Wrath of
Allaah The Almighty and disgrace in the eyes of people. Although
vulgarity is certainly dispraised and forbidden, foul words indeed
abound.
Motives behind this behavior
Obscenity originates from wickedness and ignobility. It is either
motivated by the intentionof harming others or is a habit acquired
from socializing with evil and debauched people, who are accustomed to
insulting others. Whatever the case, Allaah The Almighty has forbidden
crudelanguage in the verse (which means): {Allaah does not like the
public mention of evil except by one who has been wronged. And ever is
Allaah Hearing and Knowing.} [Quran 4:148]
Moreover, in His Book, He illustrated obscenity as characteristic of
hypocrites, describing their conduct with believers, saying (what
means): {But when fear departs, they lash you with sharp tongues,
indisposed toward [any] good.} [Quran 33:19]
A believer does not imitate the insolent and crass people, preferring
to stick to chivalry for the sake of preserving his or her honor. It
was said in this regard,"Tolerating an abusive man is better than
being like him and forgiving the ignorant is better than copying him."
Examples of obscenity
There are many situations and times when people of weak faith and bad
manners resort to vulgarity. Imam Al-Ghazaali exemplified that by
saying: "Situations of obscenity are various. They can generally be
limited to any state that a personfeels ashamed to overtly divulge. In
this case, explicit words are considered obscenity. Therefore, one
must discuss such issues in vague terminology." Most of the relevant
examples would be those concerning sexual intercourse and its related
matters. While wicked people employ graphic and crass words when
speaking about this, the righteous avoid such crude language and
express themselveswith figurative speech. Are we not aware that even
Allaah The Almighty spoke indirectly about sexual intercourse,
mentioning instead, words like touching, entering with [women] and
companionship?
There is also obscenity in making remarks about women or defectsin men
that they may be ashamed of, such as a limp or baldness. Any such
comments, if necessary, should not be explicitly referred to.
The Prophet classified obscenity as a branch of hypocrisy and said,
"Indeed, Allaah hates the indecent and obscene person." Moreover, he
mentioned that vulgarity leads to Hell, when he said: "Modesty is from
faith, and faith is in Paradise; [whereas], obscenity is from
severity, and severity is in Hell."
Please note that crassness is also to use names of animals to describe
people. Imaam An-Nawawi said: "Among the vilified words which are
usually used is a person saying tohis enemy, 'O donkey; you goat; you
dog', and the like. It is ugly to utter these expressions because they
are lies and harmfulto others."
Dear brother, the Prophet even forbade abusing roosters, when he
instructed, "Do not insult the rooster, for it wakes [people] to
perform prayers.'' Bearing this in mind, could it be appropriate to
affront people who bear witness to the testimony of truth [i.e.,
Muslims]?
The admonition of the righteous predecessors
Our forefathers from the Companions and their successors were the
farthest people from obscenity and indecency. They seriously warned
others against this great evil which originates from lack of faith.
'Abdullaah ibn Mas'ood said,"The most wicked trait a believer may
possess is vulgarity." Similarly, Al-Ahnaf ibn Qays said, "I will tell
you about the worst of diseases: the crude tongue and bad morals."
That is why, when Abu Ad-Dardaa' saw an abusive woman, he remarked,
"Had she been dumb, it would have been better for her."
We supplicate to Allaah The Almighty to purify us from whatever
displeases Him; and may peace and blessings be uponthe Prophet
Muhammad . - - ▓███▓ Translator:-> http://translate.google.com/m/
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True belief

Anas reported that the Prophet said: "No one of you becomes a true
believer until he likes for his brother what he likesfor himself".
[Al-Bukhaari&Muslim].
Islam through its instructions and legislations was keen to organize
people's relation with their Lord the Almighty, in order for them to
attain happiness in both this life and the Hereafter. At the same
time, Islam legislateswhat governs people's relations amongst each
other, in order for love and harmony to prevail in the Muslim
community. This can be achieved only when each individual is keen to
protect and guard the welfare of others just as he would his own, and
only then will the Muslim community become strongly bonded and
well-established.
For this great objective to be fulfilled, the Prophet guided his
nation to accomplish the principle of solidarity saying: "No one of
you becomes a true believer until he likes for his brother what he
likes for himself", clarifying that for faith to become deeply rooted
in the heart one must love good for others just as he likes to attain
it himself, whether it is to be blessed with bounty or relieved from
an agony; this is the path towards a perfect level of belief in ones
heart.
If we ponder the above narration,we find that accomplishing such a
state of belief requires the soul to possess a high degree of
excellence and good manners when dealing with others. In thisstate a
person overlooks mistakes, perseveres regardless of the harm others
may afflict on him and forgives ill treatment. Additionally, he shares
the joy and sadness of his fellow Muslims; he visits the sick,
comforts the needy, sponsors theorphan, provides for the widow and
offers help to others and cheers them with a smile.
Just as he likes people to be happy, he also wishes that they prosper
in the Hereafter, and thus he always strives to guide them to the
right path, whilst remembering the saying of Allaah(which means): "And
who is better in speech than one who invites to Allah and does
righteousness and says, `Indeed, I am of the Muslims`" [Quran: 41:
33].
The narration also goes beyond the boundaries of the Muslims to cover
wanting good to reach disbelievers. He likes that Allaah blesses them
with the bounty of belief and that Allaah rescues them from the
darkness of associating with Allaah and disobedience. This meaning is
substantiated with the narration in which the Prophet said: "Being a
true Muslim is achieved by loving for people what you love for
yourself". [At-Tirmithi].
Indeed, in the Prophet we have the best example; he once said,
advising Abu Thurr : "O Abu Thurr! I see that you are a weak person,
and I love for you what I love for myself, so never be in charge of
(even as little as) two people, or be responsible foran orphan's
wealth". ] Muslim].
Our Salaf (i.e. righteous predecessors) took upon themselves the
implication of this Prophetic advice, and were very sincere in its
implementation in the best manner. Ibn 'Abbaas said: "I pass by a
verse in the Book of Allaah, and wish that all people would have the
knowledge I haveabout it".
Another such example is when Waasi' Ibn Muhammad wanted to sell a
donkey of his once. The man who was buying itfrom him said to him: "Do
you think it is good for me". He replied saying: Had I not thought so,
I would not have attempted to sell to you in the first place.
These two examples and many more reflect the loftiness in faith these
people reached which yielded such results.
One of the implications of the narration we are addressing is that a
Muslim should not want for others what he hates to happen to himself.
This forces the person to shun many bad qualities, like envy, spite,
selfishness, stinginess and other dispraised qualities which he would
hate people to use when dealing with him.
Finally, one of the fruits of practically applying this great
narration is that a virtuous community would be establishedfor the
Muslims when its members enjoy common love and a strong bond between
them, so that they resemble one strong body that can not easily be
defeated. Thus, the Muslim nation would achieve the sought after
prosperity.

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Sacrifices, - It is essential that the sacrificial animal be slaughtered by a Muslim with the intention of offering a sacrifice (udhiyah).

In this part of the country (Vanc. ,Canada) and maybe other ares also,
the farmers deal with us in the following manner. When you go tobuy an
animal, they quote you a per pound rate. This means that after
slaughtering the animal, they weigh it and charge you a certainamount
per pound. This includes the cost of the animal and the fees for using
his premises (for slaughter) and the cutting and wrapping fee. For the
udhiyah is this permissible?
Or is it that the animal must first be purchased and then afterwards
only the fees can be paid. The farmers are not willing to do this as
they are afraid they may lose on the deal if they do it. I do believe
that if people try hard enough they may find those whomaight agree.
However, I am not certain. Nonetheless, the question is, can the
udhiyah be considered correct if the method of purchase mentioned
above is followed?.
Praise be to Allaah.
It is a necessary condition of the sacrificethat the animal be
slaughtered by a Muslim with the intention of offering a sacrifice
(udhiyah); it is not sufficient to slaughter it for the meat.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo' (8/380):
The intention is a condition of the sacrificebeing valid.
There is nothing wrong with buying the animal in the manner described
in the question, so long as the worker slaughtersit with the intention
of offering a sacrifice. That is if the worker is a Muslim; otherwise
one of you should slaughter it, then the worker can cut it up.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said in al-Sharh
al-Mumti' (7/494):
It is not correct to delegate the slaughter of the udhiyah
(sacrifice)to a kitaabi (i.e., a Jew or a Christian), even though meat
slaughtered by the People of the Book is halaal. Because slaughtering
the sacrifice is an act of worship, it is not correct to delegate it
to a kitaabi, as a kitaabi cannot be involved in acts of worship that
draw the Muslim closer to Allaah, because he is akaafir (disbeliever)
whose worship is not accepted. If his acts of worship are not valid
when done on his own behalf, they cannot be valid when done on behalf
of another. But if a kitaabi is delegated to slaughter regular meat
for eating, there is nothing wrong with that.
And Allaah knows best. - - ▓███▓ Translator:->
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Sacrifices, - Does offering the fidyah make up for mistakes a person makes during Hajj? .

Some pilgrims performing Hajj and 'Umrah are negligent concerning the
things they are obliged to do. They pass the meeqaats without entering
ihraam, for example, or they omit some of the obligatory duties,
relying on the fact that they are going to offer asacrifice which will
make up for their shortcomings. What is the ruling on that?.
Praise be to Allaah.
We have already discussed, in question no. 36522 that the reason for
most of the mistakes that pilgrims make during Hajj and 'Umrah is
their ignorance of what is required of them. But what you have
mentioned in this question, that some people deliberately commit
forbidden acts or are negligent with regard to what is enjoined on
them, relying on the idea that the fidyah will make up for those
shortcomings, is true ignorance, even ifthe person who does this
thinks that he is aware of the consequences of his actions. No one
would dare to transgress the limits of Allaah except anignorant
evildoer. Allaahsays (interpretation of the meaning):
"These are the limits ordained by Allaah, so do not transgress them.
And whoever transgresses the limits ordained by Allaah, then such are
the Zaalimoon (wrongdoers"
[al-Baqarah 2:229]
No one would dare to transgress the sacred limits of Allaah except one
who does not truly honour the Symbols of Allaah. Allaah says
(interpretation of the meaning):
"Thus it is and whosoever honours the Symbols of Allaah, then itis
truly, from the piety ofthe hearts"
[al-Hajj 22:32]
For this reason the companions of the Messenger of Allaah (peace and
blessings of Allaah be upon him) used to say: Every sin that a person
commits is due to his ignorance. And Mujaahid said: Everyone who
disobeys his Lord is ignorant until he gives up his sin. (Tafseer
al-Tabari, 8/89).
In addition to ignorance of what is required of a person, namely
honouring the Symbols of Allaah and adhering to His limits and not
transgressing them, knowledge should be sought in order to act upon
it, not to try to findways to avoid doing thatwhich Allaah has
enjoined and transgress the sacred limits of Allaah. Where do these
people stand in the light of the words of the Prophet (peace and
blessings of Allaah be upon him): "Whoever does Hajj for the sake of
Allaah, and does not utter any obscenity or commit any immoral action,
will go back (sinless) as on the day his mother bore him"?
(al-Bukhaari, 1521; Muslim, 1350). Ibn Hajar said: "or commit any
immoral action" means that he does not do any evil deed or sin.
And the Prophet (peace and blessings of Allaah be upon him) said:
"From one 'umrah to thenext is an expiation for whatever (sins) come
in between, and an accepted Hajj (Hajj mabroor) brings no less a
reward than Paradise."(al-Bukhaari, 1773; Muslim, 1349.
Ibn Hajar said: Mabroor means accepted. Others said that it means that
with which no sin is mixed; al-Nawawi regarded this as being more
correct. Al-Qurtubi said: the interpretations that have been suggested
are close in meaning, which is that itis the Hajj that is in
accordance with the rulings and fulfills all therequirements in the
most complete manner. And Allaah knows best.
But here there is some confusion. Perhaps this is the reason why some
people do this, i.e., they think that a person has the choice between
either doing what is obligatory and avoiding what is forbidden, or
offering the required fidyah which is either fasting, giving charity
oroffering a sacrifice. Shaykh Ibn 'Uthaymeen said, after mentioning
some of the things that are forbidden and the fidyah required for
them:
What we have said here applies to what is required of the one whodoes
this. But this does not mean that the matter is easy or lenient in the
sense that if he wishes he may do this thing then offer the expiation
and make it up, and if he wishes he may not do it. Rather thematter is
more difficult than that, indeed it is a very serious matter, when one
dares to transgress the limits of Allaah. Allaah says (interpretation
of the meaning):
"So whosoever intends to perform Hajj therein (by assuming Ihraam),
then he should not have sexual relations (with hiswife), nor commit
sin, nor dispute unjustly during the Hajj"
[al-Baqarah 2:197]
I would like to take this opportunity to draw attention to a matter in
which some people think that they have the option of not doing what is
obligatory and offering the fidyah instead.
Some people think that when the scholars said that for not doing an
obligatory duty (of Hajj) a sacrifice must be offered, that this gives
them the choice between doing that obligatory action or of offering
this sacrifice and distributing its meatto the poor.
For example, some people think: "When the day of Eid comes, I will do
tawaaf and saa'i, then go home. But I should still stay overnight in
Mina and stone the Jamaraat – which are two of the obligatory actions
of Hajj – so I will offer fidyah for both of them by sacrificing a
sheep…" but this is not the way it is. If it so happens that a person
does that, then the fidyah is an expiation for him, but hemust repent
and seek forgiveness too.
Al-Fataawa 22/168-169. - - ▓███▓ Translator:->
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Sacrifices, - Ruling on fasting the days of al-tashreeq.

A man fasted on the eleventh and twelfth of Dhu'l-Hijjah. What is the
ruling on his fast?.
Praise be to Allaah.
The eleventh, twelfth and thirteenth of Dhu'l-Hijjah are known as the
days of al-Tashreeq. It is proven that the Prophet (peace and
blessings of Allaah be upon him) forbade fasting on thesedays, and he
did not give any concession allowing fasting on these days except to
those pilgrims doing tamattu' or qiraan who could not find an animal
to sacrifice.
Muslim (1141) narrated that Nubayshah al-Hudhali (may Allaah be
pleased with him) said: The Messenger of Allaah (peace and blessings
of Allaah be upon him) said: "The days of al-Tashreeq are the days of
eating, drinking and remembering Allaah."
Ahmad (16081) narrated from Hamzah ibn 'Amr al-Aslami (may Allaah be
pleased with him) that he saw a man on a camelfollowing the people in
Mina, and the Prophet ofAllaah (peace and blessings of Allaah be upon
him) was present, and the man was saying,"Do not fast on these days
for they are the days of eating and drinking." Classed as saheeh by
al-Albaani in Saheeh al-Jaami', 7355.
Ahmad (17314) and Abu Dawood (2418) narratedfrom Abu Murrah the freed
slave of Umm Haani' that he entered with 'Abd-Allaah ibn 'Amr upon his
father 'Amr ibn al-'Aas. He offered them food and said, "Eat." He
said: "I amfasting." 'Amr said: "Eat, for these are the days onwhich
the Messenger of Allaah (peace and blessings of Allaah be upon him)
commanded us not to fast, and he forbade fasting on thesedays." Maalik
said: "Those are the days of al-Tashreeq." Classed as saheeh by
al-Albaani in Saheeh Abi Dawood.
Ahmad (1459) narrated that Sa'd ibn Abi Waqqaas (may Allaah be pleased
with him) said: The Messenger of Allaah (peace and blessings of Allaah
be upon him) commanded me to call out on the days of Mina: "These are
the days of eating and drinking, andthere is no fasting on these
days," meaning the days of al-Tashreeq. The editor of the Musnadsaid
it is saheeh li ghayrihi.
Al-Bukhaari (1998) narrated that 'Aa'ishah and Ibn 'Umar (may Allaah
be pleased with them) said: "No concession was granted allowing anyone
to fast on the days of al-Tashreeq, except for the (pilgrim) who could
not find a sacrificial animal."
These ahaadeeth and others indicate that it is forbidden to fast on
the days of al-Tashreeq.
Hence most of the scholars are of the view that it is not valid to
observe voluntary fasts on these days.
But if one is fasting to make up a missed Ramadaan fast, some of the
scholars are of the view that that is permissible, but the correct
view is that it is not permissible.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (3/51):
It is not permissible to observe a voluntary fast on these days,
accordingto the majority of scholars. It was narrated from Ibn
al-Zubayr that he used to fast on these days, and something similar
was narrated from Ibn 'Umar and al-Aswad ibn Yazeed. It was narrated
from Abu Talhah that he used not to break his fast except on the two
Eid days. It seems that these people had not heard that the Messenger
of Allaah (peace and blessings of Allaah be upon him) forbade fasting
on thesedays, and if they had heard of that, they would not have done
that again.
As for observing an obligatory fast on those days, there are two
views. One is that it is not permitted, because it is forbidden to
fast on those days, and they are likened to the day of Eid.
The other view is that anobligatory fast observed on those days is
valid, because it was narrated that Ibn 'Umar and 'Aa'ishah said: "No
concession was granted allowing anyone to fast on the days of
al-Tashreeq, except for the (pilgrim) who could not find a sacrificial
animal" – i.e., for pilgrims doing tamattu' if they cannot find a
sacrificial animal. This is a saheeh hadeeth which was narrated by
al-Bukhaari and is applied by analogy to allobligatory fasts. End
quote.
The view adopted by theHanbali madhhab is that fasts observed on these
days to make up for missed Ramadaan fasts are not valid.
See Kashshaaf al-Qinaa', 2/342
With regard to pilgrims doing qiraan and tamattu' on these days ifthey
cannot find a sacrificial animal, the evidence for that is the hadeeth
of 'Aa'ishah andIbn 'Umar quoted above.This is the also the view of
the Maalikis, Hanbalis and the older Shaafa'i madhhab.
The Hanafis and Shaafa'is are of the viewthat it is not permissible to
fast on these days.
See al-Mawsoo'ah al-Fiqhiyyah, 7/323
The most correct view is the first view, which is that it is
permissible to fast on these days for the (pilgrim) who cannot find a
sacrificial animal.
Al-Nawawi said in al-Majmoo' (6/486):
It should be noted that the more correct view according to our
companions is the later view that it is not valid to fast on these
days at all, either for the pilgrimdoing tamattu' or for anyone else.
The most correct view based on the evidence is that it is valid for
the pilgrim doing tamattu' and it is permissible for him, because the
hadeeth which grants this concession is saheeh as we have explained,
and it clearly states that so it cannot be ignored." End quote.
To sum up: it is not valid to fast on the days of al-Tashreeq, whether
that is a voluntary fast oran obligatory fast, except for pilgrims
doing tamattu' or qiraan, if they cannot find a sacrificial animal.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: It is not
permissible to fast on the thirteenth of Dhu'l-Hijjah, whether that is
a voluntary fast or an obligatory fast, because these are the days of
eating and drinking and remembering Allaah. The Prophet (peace and
blessings of Allaah be upon him) forbade fasting on these days and did
not grant a concession to anyone except for pilgrims doing tamattu'
who could not find a sacrificial animal.
Majmoo' Fataawa Ibn Baaz (15/381)
Shaykh Ibn 'Uthaymeen said:
The days of al-Tashreeq are the three days after Eid al-Adha. They are
called the days of al-Tashreeq because the people used to dry
(yusharriqoon) the meat in the sun so that it would not turn rotten
when they stored it. The Messenger of Allaah (peace and blessings of
Allaah be upon him) saidconcerning these three days: "The days of
al-Tashreeq are the days of eating, drinking and remembering Allaah."
As that is the case, i.e., theirprescribed purpose in sharee'ah is for
eating and drinking and remembering Allaah, then this is not a time
for fasting. Hence Ibn 'Umar and 'Aa'ishah (may Allaah be pleased with
them) said: "No concession was granted allowing anyone to fast on the
days of al-Tashreeq, except for the (pilgrim) who could not find a
sacrificial animal" – i.e., those pilgrims who are doing tamattu' and
qiraan; they should fast for three days during Hajj and seven days
when they go back home. If the pilgrim doing qiraanor tamattu' cannot
find asacrificial animal, it is permissible for him to fast on these
three days, so that the Hajj season will not end before he can fast
them. Apart from that, it is not permissible to fast on these days;
even if a person is obliged to fast two consecutive months,he must
break his fast onthe day of Eid and the three days after that, then he
must resume his fast. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 20/questionno. 419
Based on the above, whoever fasted on the days of al-Tashreeq, all or
some of them, and was not a pilgrim doing tamattu or qiraan who could
not find a sacrificial animal, must ask Allaah for forgiveness for
doing something that the Prophet (peace and blessings of Allaah be
upon him) forbade. If hefasted on those days to make up for missed
Ramadaan fasts, that does not count and he must make it up again.
And Allaah knows best.

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The prayer of Hadrat Umar (ra)

He used to stand up in prayer the whole night and used to weep so much
that there had grown two permanently dark tear-lines on his face.
Abdullah bin Shaddad (RA) narrated that one day Hadrat 'Umar (RA) led
the prayer and as he came to the Verse:
"Verily, I only complain of my sorrow and my grief to Allah" (Yosuf:86)
he wept so much that the people were greatly perturbed.
Hadrat Imam Hasan (RA) narrated that once Hadrat 'Umar (RA) was
leading the prayer. When he reached the Verse:
"The punishment of thy Lord shall certainly cometo pass. There is none
who can avert it." (At-Tur:7,8)
he wept so much that hiseyes were swollen. At times he wept so much
that people got despaired of his life. - - ▓███▓ Translator:->
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Islamic Stories, - 10 Things about Uthman (RA)

Before the martyrdom ofUthman (RA.), he spoke to Abu Thaur al-Fahmi (RA.) thus:
I entertain great hopes in my Lord with Whom I have placed ten things as trust:
1. I am the fourth personto accept Islam.
2. The Holy Prophet (SAW) gave his daughter in marriage to me.
3. On her death, he gave me his second daughter in marriage.
4. I have never sung a song.
5. I have never even thought of wickedness.
6. Ever since I took the oath of allegiance to the Holy Prophet (SAW)
with my right hand, I have never touched the genitals therewith.
7. Ever since I became a Muslim, I have set free a slave on every Friday.
8. I have never committed adultery during the Days of Ignorance or
after embracing Islam.
9. I have never stolen anything during the Days of Ignorance or after
embracing Islam.
10. I committed the Holy Quran to memory duringthe life time of the
Holy Prophet (SAW).

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