Aside

Kufr duuna kufr

Regarding The Narration Of Ibn ‘Abbas “Kufr
Duna Kufr”
“What has reached us from Ibn Abbas from
his saying “Kufr Duna Kufr” is not reliable. It
is narrated in Al-Haakim in his Mustadraaq
(Vol. 2/313) by the way of Hisham Ibn
Hujaayr on the authority of Tawoos who
heard it from Ibn Abbas. However, Hisham is
declared Da’eef by Yahya Ibn Ma’een and
Imam Ahmad Ibn Hanbal. On the other hand
it is narrated to us from Abdur-Razaaq in his
Tafseer on the authority of Mu’aamr who
heard from Ibn Tawoos that his father said
he asked Ibn Abbas about Allah’s saying:
{“And whosoever does not judge by what
Allah has revealed such are the Kafirun.”}
Ibn Abbas said it was Kufr and this is what
is preserved from Ibn Abbas. Showing that
there is no doubt about this Ayah, and
proving that what is meant by this diselief is
Kufr Al-Akbar. So how can some claim Islam
when they put aside and substitute the
Sharee’ah, and make alliances with the Jews
and Christians and imitate them!? As for
what is narrated by Ibn Jareer in his Tafseer
on the authority of Ibn Abbas who said, {“It
is not like the one who disbelieves in Allah
and the last day..”} what is meant here does
not mean that ‘Ruling by other than what
Allah revealed’ is Kufr duna Kufr. Whoever
says it does mean this, then it is upon him to
bring his proof and evidence to substantiate
his allegation. It is clear from Ibn Abbas’s
words that Kufr Al-Akbar is of different
classifications , and some forms are more
severe than others. For example, the Kufr of
the one who doesn’t believe in Allah and the
Last Day, is more extreme than the Hakim
[Ruler] who doesn’t rule by what Allah
revealed. It is clear that Kufr of the Hhkim
who ‘Rules by other than what Allah
revealed’ is less severe than the one who
doesn’t believe in Allah and the Last day. Still,
we cannot say that this Hakim remains a
Muslim and that his ruling is simply Kufr Al-
Asghar. We say he has left the religion
because of putting aside and removal of the
Sharee’ah, and according to Ibn Katheer,
there is Ijmaa aout this. See “Al-Bidayah Wa-
Nihayah” (Vol. 13/119)
— Shaykh Sulaymaan al-‘Alwaan
• [At-Tibyan Sharh’ Nawaqidh Al-Islam by
Muhammad Ibn Abdul Wahhab; explanation
and footnotes by Sulmayman al-Alwaan, Pg.
38]

And scholars of Maliki madhhab said:
Shaikh Abd ar-Rahman al-Hattab al-Maliki
said:
“Then Ibn Habib said: “I heard the
scholars saying: If the ruler forbids
fighting for a certain benefit, then it’s
haram to oppose him, but it’s not haram
when the enemy attacks them suddenly.”
Ashhab heard that Malik was asked about
people who went out to the Roman
territory with an army and they need
forage for their horses and a group of
them goes to a village and another goup
to another village in order to feed the
horses without Imams permission. May be
the enemy trapped them into it. If the
enemy sees them they attack suddenly,
fight and kill them or take them prisoners
or may be they escape but if we leave our
horses they die. He said: I think they
should seek Imams permission and I dont
think that they may fight the enemy when
they are not so many and ill-equiped. Malik
was asked that “if the enemy takes over a
shore which belongs to muslims, should
thet fight against the enemy without an
order from the ruler?” He said: “In my
opinion if the ruler is not away from them,
they should ask permission before
fighting them. And if the ruler is far away
from them, then they should not leave the
enemy, and should attack them.” They
mentioned that the ruler is away from
them. Malik said: “So how should they act?
Should they wait until the ruler orders
them to attack?! In my opinion they
should fight them. Ibn Rush said: All this is
as he said: It’s not allowed to them to
fight on their own in order to feed the
horses, what is good for them is thatthey
seek Imams permission if they can. It
should be done if the ruler is rightful
according to the saying of Ibn Wahb via
Zuwnans narration and he is Abd al-Malik
bin Hasan and that fighting enemy
without imams permission is not
permissible, except if they ara suddenly
attacked and they are not able to ask
imam for permission. End of the quote
from Zuwnans narration…In the narration
if Asbagh: I heard Ibn al-Qasim: he was
asked about a group that is in the border
with enemy and if it is permissible for that
group to use advantage to attack the
enemy suddenly without imams
permission and imam is several days away
from them? He said: If they are sure that
this attack can be victorious and if they
are not afraid to endanger themselves,
then I dont see any problem in that. And if
they are afraid that they are not able to
cope with it, then I dislike it for them. Ibn
Rushd said:It’s allowed for them to attack
without imams permission if they are sure
to win because imam is many days away
from them. If imam is with them and if
imam is rightful, then it’s not allowed to
fight without his permission.”
“Mawahib al-Jalil”, 3/349
Muhammad bin Ahmad bin Muhammad
‘Illish al-Maliki (1217-1299 hijra) –
rahimahullah – said in his fatawas:
“from Ibn al-Qasim: If muslims want to
use the advantage against the enemy and
they are afraid that imam would forbid it
if he had known their plans, then they
may go out against the enemy, but in my
opinion it’s better to ask for permission.”
Ibn Habib said: “I heard the scholars
saying that if imam forbids fighting for
some certain benefits, then it’s haram to
oppose him, except if the enemy threaten
them. Ibn Rush said: It’s wajib to obey
imam even if he is unjust in matter where
he doesn’t order to disobey Allah and
from disobediences is forbidding muslims
from fard al-’ayn jihad.”
“Fath Aliyyil-Malik fi al-Fatwa ala
Madhhabil-Imam Malik”, 1/390
Another maliki scholar Muhammad bin
Ja’far al-Kattani said:
“Fuqaha and ulama said: If enemy attacks
a muslim country or gathers it’s army to
the border in order to enter into a muslim
country, then Jihad becomes fardul-ayn
upon its inhabitants and leader. It’s
obligatory upon every old and young,
every free man and slave and even upon
women it they have strenght to combat.
And fighting against the enemy should
not be stop for consultation with imam or
for a permission from Imam, especially if
imam is far away from them.”
an-Nasiha, p: 77
And Abu Abdullah Muhammad al-’Arabi al-
Fasi al-Maliki said:
“Amongst what is cleraly known is that
the reason of attribution of jihad to the
authority is that in most cases the
perfection of jihad can only be achived
with the help of imam, but if it’s possible
to achieve it without him, there is no need
to wait for an imam.”
“al-Mi’yar al-Jadid”, 3/7

Unfolding the lies and deception of those who said “No jihaad without the permission/presence of the imaam”

Shaykh Abu Waleed Al Maqdisi RA said:
ﺫﻛﺮ ﻛﺜﻴﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺷﺮﻭﻁ ﺍﻟﺠﻬﺎﺩ ﻓﻲ ﺳﺒﻴﻞ
ﺍﻟﻠﻪ ﻭﻟﻢ ﻳﺬﻛﺮﻭﺍ ﺫﻟﻚ ﺍﻟﺸﺮﻁ، ﻭﻟﻢ ﻳﺸﺘﺮﻃﻪ ﺇﻻ
ﻋﻠﻤﺎﺀ ﺍﻟﺴﻠﻄﺎﻥ، ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺑﻪ ﻣﻨﻊ ﺍﻟﺠﻬﺎﺩ
Many of the Ulaama have stated the
condtions of Jihad in the path of Allah and
non of them have stated this condition (a
leader), except the government scholars
who want to prevent jihad.
And indeed as the shaykh stated it is only
these deviants who add this condition to
Jihad in their efforts to please the rulers
and the kuffar and to prevent the Muslims
from fighting Jihad to raise the banner of
Islam high throughout the world.
The fact that there is no such condition in
the Quran, Sunnah or books of the Salaf is
in itself enough of a refutation of this
misconception, however in order to
demolish it there follows some statements
of the ulaama of Islam which shows that
an Imam is not a condition for Jihad:
al-Qurtubi said:
“A group of scholars allowed to fight a
duel with enemy and they did not
stipulate it weather with the permission
of Imam or without his permission. It’s
opinion.of Malik. Malik was asked about a
man who stood between two troops (i.e.
between muslims and enemies) and asked
(the enemy): “Who wants to fight?” Malik
said: “it depends on his intention, if he
intends with it to please Allah, then I hope
there is nothing wrong! People did it
before” Shafi’ said: “There is nothing
wrong with fighting a duel.” Ibn al-
Mundhir said: “Fighting a duel with
permission of imam is good, but there is
no sin upon one who does it without his
permission! It’s not makruh, because I do
not know any narration forbidding it!”
“Jami li Ahkam al-Quran”, 4/249
Muassasa ar-Risala
And Abd ar-Rahman al-Hattab al-Maliki
said:
“Abdullah bin Wahb was asked about a
group which attacks the enemy, is it
permissible to fight a duel without
permission of Imam? He said: “If imam is
present there, it’s not allowed for him to
fight a duel, but with his permission and if
he is not rightful (i.e. fasiq) , let him fight a
duel and they all may fight against the
enemy without his permission.” I (Zuwnan
Abdulmalik bin Hasan) said to him:
“Mubarazah (fighting a duel) and qital
(fighting) has the same ruling according
to you?” he said: “Yes!” Ibn Rush said: it’s
as he said: If Imam is not rightful, then
neither for dueling, nor fighting his
permission is not neccessary for them,
because he would have forbidden them to
attack and it should be examined in his
case because he is not rightful in his
affairs. But he should be obeyed in any
way. Because there is difference between
“being rightfull” and “being unfair” when
it concerns “permission”. There is not
such difference in obedience when he
orders sth or forbids sth, because
obedience to imam is from the obligations
of battle and it’s wajib upon people to
obey Imam in everything that he likes or
dislikes and even if he is not rightfull he
should be obeyed in matters which is not
disobedience to Allah…”
“Mawahib al-Jalil”, 3/349
Scholars of Shafi madhhab say that it’s
makruh without imams permission and
it’s about the aggressive type of jihad, not
when muslims are attacked.
Imam Nawawi said:
ﻳﻜﺮﻩ ﻏﺰﻭ ﺑﻐﻴﺮ ﺇﺫﻥ ﺍﻹﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ
“Fighting without permission from Imam
and his deputy is makruh!”
“Minhaj at-Talibin”, Kitab as-Siyar, pg: 519
And great scholar of Shafi madhhab
Khatib al-Shirbini in his commentary on
Imam Nawawi’s “Minhaj at-Talibin” said
about these words:
“Fighting without permission from Imam
and his deputy is makruh!”
Because his status should be respected
and because he is more knowledgable
than others in matters of jihad. But it’s not
haram (to fight without his permission),
because there is nothing more than
exposing yourself to danger and it’s
permissable in Jihad.
It should be – as al-Adhrai’ said – limited
only for volunteers. As for a professional
army (those who are payed for their
service) it’s not allowed for them, because
they are allocated in the strategic places
around the country to defend Islam and
Imam is in charge of them and they are
like hired workers.
NOTICE: al-Balqini exempted following
cases from “karaha”:
First: If seeking permission would delay it
so that the benefit of fighting would be
lost.
Second: If the Imam neglects jihad and he
and his soldiers are attached to this world.
As we observe it happening today.
Third: If they have well-grounded
suspicion that if the permission is sought
it would not be granted.”
“Mughni al-Muhtaj”, 4/220
Jalal ad-Din al-Mahalli (died: 864
hijra/1459 milad) said in his book “Kanz
ar-Raghibin Sharh Minhaj at-Talibin” (and
it’s a commentary on “Minhaj at-Talibin”):
( ﻳُﻜْﺮَﻩُ ﻏَﺰْﻭٌ ﺑِﻐَﻴْﺮِ ﺇﺫْﻥِ ﺍﻟْﺈِﻣَﺎﻡِ ﺃَﻭْ ﻧَﺎﺋِﺒِﻪِ ( . ﺍﻟْﺄَﻣِﻴﺮِ ﻟِﺄَﻧَّﻪُ
ﺃَﻋْﺮَﻑُ ﺑِﻤَﺎ ﻓِﻴﻪِ ﺍﻟْﻤَﺼْﻠَﺤَﺔُ
“Fighting without permission from Imam
and his deputy is makruh” because the
ruler knows more about what is
beneficial.”
Shihab ad-Din al-Qalyubi (died: 1069
hijra/1659 milad) and Shihab ad-Din
Ahmad al-Birlisi (‘Umeyra) write in their
commentaries on “Kanz ar-Raghibin”:
ﻗﻮﻟﻪ : ) ﻳﻜﺮﻩ ( ﺃﻱ ﻓﻲ ﺍﻟﻤﺘﻄﻮﻋﺔ ﻭﻳﺤﺮﻡ ﻓﻲ
ﺍﻟﻤﺮﺗﺰﻗﺔ ﺑﻼ ﺇﺫﻥ ﻧﻌﻢ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻤﺼﻠﺤﺔ ﻓﻲ ﺍﻟﻐﺰﻭ
ﻟﻜﻦ ﺗﺮﻛﻪ ﺍﻹﻣﺎﻡ ﻭﺟﻨﺪﻩ ﺑﺈﻗﺒﺎﻟﻬﻢ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﺃﻭ
ﺍﻣﺘﻨﻊ ﻣﻦ ﺍﻹﺫﻥ ﻓﻴﻪ ﺃﻭ ﻛﺎﻥ ﺍﻧﺘﻈﺎﺭ ﺍﻹﺫﻥ ﻳﻔﻮﺕ
ﻣﻘﺼﻮﺩﺍ ﻟﻢ ﻳﻜﺮﻩ ﺑﻐﻴﺮ ﺇﺫﻧﻪ
ﻗﻮﻟﻪ : ) ﺑﻤﺎ ﻓﻴﻪ ﺍﻟﻤﺼﻠﺤﺔ ( ﻗﻴﻞ : ﻣﺤﻞ ﻫﺬﺍ ﻓﻲ
ﻏﻴﺮ ﺍﻟﻤﺮﺗﺰﻗﺔ ﻭﺇﻻ ﻓﻴﻤﺘﻨﻊ ﻋﻠﻴﻬﻢ ﻷﻧﻬﻢ ﺑﺼﺪﺩ ﻣﻬﻤﺎﺕ
ﺍﻟﺪﻳﻦ ﺍﻟﺘﻲ ﺗﻌﺮﺽ ﻓﻼ ﻳﻐﺰﻭﻥ ﺑﻐﻴﺮ ﺇﺫﻥ ﺍﻹﻣﺎﻡ .
“al-Qalyubi:
His word: “it’s makruh”, i.e for volunteers,
but it’s haram for professionals without
permission, yes, if there is benefit in
fighting. But if Imam and his troops
forsook jihad for their love to this world
or he insists on denial for permission or
when seeking permission would delay it
so that the benefit of fighting would be
lost, in these cases it’s not makruh to fight
without his permission.”
‘Umeyra:
“His word: “in what is beneficial”; It’s said:
It’s not about fighters other than
professional soldiers. Otherwise it is
forbidden for them, because they guard
the religions sanctity when it’s under
attack and they may not fight without
imams permission.”
“Hashiyatan Qalyubi wa ‘Umeyra”, 4/217
Another shafi’i scholar Ahmad bin Ibrahim
bin Muhammad Abu Zakariyya ad-
Dimashqi, known as Ibn Nuhhas said in
his famous book on this subject:
ﺍﻟﺠﻬﺪ ﺑﻐﻴﺮ ﺇﺫﻥ ﺍﻹﻣﺎﻡ ﺃﻭ ﻧﺎﺋﺒﻪ ﻣﻜﺮﻭﻩ ﻭ ﻟﻜﻨﻪ ﻟﻴﺲ
ﺣﺮﺍﻣﺎ
“Jihad without permission from Imam or
his deputy is makruh, but not haram.”
“Mashari al-Ashwaq ila Masari al-Ushaq”,
315

PRAYERS/BLESSINGS UPON THE PROPHTET (solallohu aliehi wa sallam).

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QUESTION :WHAT IS THE BEST FORMULA OF
INVOKING BLESSING ON THE PROPHET
(solallohu aleihi wasalam)IN PRAYER?

ANSWER: The best formula of invoking
blessings on the prophet (solallohu aleihi wasalam)and which
is known as As-Salâtu l-Ibrohimiyyah is the
following one,as narrated by Muslim and An-
Nasaî: “Allâhumma sollî alâ muhammad
wa ala ali muhammad, Kama sollaita ala
ibrohim wa ala ali ibrohim, Wa baarik ala
muhammad wa ala ali muhammad, Kama
barokta ala ibrohim wa ala ali ibrohim fil-
alamina inna ka hamiidun majiid.

O Allah! Send solah on Muhammad and on
the family of Muhammad as You sent solah
on ibrohim (Abraham)and on the family of
Ibrohim, And bless Muhammad and the
family of Muhammad as You blessed Ibrohim
and the family of Ibrohim, in the
worlds Verily,Y ou are Praiseworthy and
Honorable.”

Whatever good is from Allah and any mistake if from me and the accursed shayton.
And Allah knows best.

Aside

ABOUT US.

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OUR AIM HERE IS TO TEACH ISLAAM BASED ON
AL KITAAB AND SUNNAH AS THE
SALAFUSOLIHEEN UNDERSTAND IT, TO REVIVE
THE SUNNAH AND TO BRING BACK SOME
DISTORTED AQO’ID AND USOOL. TO EXPOSE
THE LIARS AND DEVIANTS, AND GIVE NASEEHA.
AS FOR THE TITLE OF THE SITE WE FOUND IT
RIGHT IN THE BOOK OF ALLAH IN SURAH
HADEED (57:25) WHERE ALLAH (SUBHANAHU
WA TA’ALA) SAYS ‘INDEED WE HAVE INDEE
SENT OUR MESSENGERS WITH CLEAR PROOFS,
AND REVEAL WITH THEM THE SCRIPTURE AND
BALANCE (JUSTICE) THAT MANKIND MAY KEEP
UP JUSTICE. AND WE BROUGHT FORTH IRON
WHEREIN IS MIGHTY POWER (IN MATTERS OF
WAR), AS WELL AS MANY BENEFITS FOR
MANKIND, THAT ALLAH MAY TEST WHO IT IS
THAT WILL HELP HIM (HIS RELIGION) AND HIS
MESSENGERS IN THE UNSEEN. VERILY, ALLAH IS
ALL-STRONG, ALL MIGHTY. ACCORDING TO THE
ABOVE AYAH ALLAH SENT DOWN TWO THING
WHICH ARE “AL KITAAB WAL HADEED”. AND
HENCE, IT SHOULD BE KNOWN THAT THE
RELIGION OF ISLAAM IS A RELIGION OF IRON
(SWORD) WOULD NOT HAVE BEEN FOR THE
IRON (SWORD) ISLAAM WOULD HAVE BEEN A
TALE THAT WE ONLY HEAR ABOUT, AND THATS
THE MEANING OF THE VERSE “AND WE
BROUGHT FORTH IRON WHEREIN IS MIGHTY
POWER (IN MATTERS OF WAR). IT HAS BEEN
RELATED IN THE SUNNAH ON THE AUTHORITY
OF JAABIR BIN ABDULLAH, THAT THE
MESSENGER OF ALLAH (SOLALLAHU ALEIHI
WASSALAM) COMMANDED US TO STRIKE WITH
THESE, MEANING THE SWORD, WHOEVER
TURNS AWAY FROM THESE, MEANING THE
QUR’AAN. (). THE MESSENGER OF ALLAH HAS
ALSO STATED THAT “PARADISE LIES BENEATH
THE SHADE OF SWORD”. THE MESSENGER OF
ALLAH SAID “I HAVE BEEN SENT AHEAD OF THE
HOUR WITH THE SWORD SO THAT ALLAAH
WILL BE WORSHIP ALONE, AND MY PROVISION
HAS BEEN PLACED IN THE SHADE OF MY SPEAR,
AND HUMILIATION HAS BEEN DECREED FOR
THOSE WHO GO AGAINST MY COMMAND, AND
WHOEVER IMMITIATE A PEOPLE IS ONE OF
THEM ”(AHMAD, 4869; SAHIHI AL JAMI’’, 2831.
IMAAM IBN QAYYIM SAID “ALLAH SEND HIM –
MEANINIG THE PROPHET (SOLALLAHU ALEIHI
WA SSALAM) – WITH THE GUIDING BOOK AND
THE CONQUERING SWORD, AHEAD OF THE
HOUR, SO THAT ALLAH ALONE WILL BE
WORSHIP WITH NO PARTNER OR ASSOCIATE,
AND HIS PROVISION WAS PLACED BENEATH
THE SHADE OF HIS SWORD AND SPEAR. ALLAH
HAS ESTABLISH THE RELIGION OF ISLAAM WITH
PROVES AND EVIDENCE, AND WITH THE SWORD
AND SPEAR, BOTH TOGHETHER ARE
INSEPARABLE. (AL FAROOSIYYAH 18). WE
WANT TO REVIVE THE SUNNAH OF IRON
(SWORD) BACK TO ISLAAM. MAY ALLAH GRANT
US THE ABILITY TO DO SO, HE IS OUR SOURCE
OF STRENGHT. DO NOT FORGET US IN YOUR
DUA.

Aside

Our Aims And Objectives.

OUR AIM HERE IS TO TEACH ISLAAM BASED ON
AL KITAAB AND SUNNAH AS THE
SALAFUSOLIHEEN UNDERSTAND IT, TO REVIVE
THE SUNNAH AND TO BRING BACK SOME
DISTORTED AQO’ID AND USOOL. TO EXPOSE
THE LIARS AND DEVIANTS, AND GIVE NASEEHA.
AS FOR THE TITLE OF THE SITE WE FOUND IT
RIGHT IN THE BOOK OF ALLAH IN SURAH
HADEED (57:25) WHERE ALLAH (SUBHANAHU
WA TA’ALA) SAYS ‘INDEED WE HAVE INDEE
SENT OUR MESSENGERS WITH CLEAR PROOFS,
AND REVEAL WITH THEM THE SCRIPTURE AND
BALANCE (JUSTICE) THAT MANKIND MAY KEEP
UP JUSTICE. AND WE BROUGHT FORTH IRON
WHEREIN IS MIGHTY POWER (IN MATTERS OF
WAR), AS WELL AS MANY BENEFITS FOR
MANKIND, THAT ALLAH MAY TEST WHO IT IS
THAT WILL HELP HIM (HIS RELIGION) AND HIS
MESSENGERS IN THE UNSEEN. VERILY, ALLAH IS
ALL-STRONG, ALL MIGHTY. ACCORDING TO THE
ABOVE AYAH ALLAH SENT DOWN TWO THING
WHICH ARE “AL KITAAB WAL HADEED”. AND
HENCE, IT SHOULD BE KNOWN THAT THE
RELIGION OF ISLAAM IS A RELIGION OF IRON
(SWORD) WOULD NOT HAVE BEEN FOR THE
IRON (SWORD) ISLAAM WOULD HAVE BEEN A
TALE THAT WE ONLY HEAR ABOUT, AND THATS
THE MEANING OF THE VERSE “AND WE
BROUGHT FORTH IRON WHEREIN IS MIGHTY
POWER (IN MATTERS OF WAR). IT HAS BEEN
RELATED IN THE SUNNAH ON THE AUTHORITY
OF JAABIR BIN ABDULLAH, THAT THE
MESSENGER OF ALLAH (SOLALLAHU ALEIHI
WASSALAM) COMMANDED US TO STRIKE WITH
THESE, MEANING THE SWORD, WHOEVER
TURNS AWAY FROM THESE, MEANING THE
QUR’AAN. (). THE MESSENGER OF ALLAH HAS
ALSO STATED THAT “PARADISE LIES BENEATH
THE SHADE OF SWORD”. THE MESSENGER OF
ALLAH SAID “I HAVE BEEN SENT AHEAD OF THE
HOUR WITH THE SWORD SO THAT ALLAAH
WILL BE WORSHIP ALONE, AND MY PROVISION
HAS BEEN PLACED IN THE SHADE OF MY SPEAR,
AND HUMILIATION HAS BEEN DECREED FOR
THOSE WHO GO AGAINST MY COMMAND, AND
WHOEVER IMMITIATE A PEOPLE IS ONE OF
THEM ”(AHMAD, 4869; SAHIHI AL JAMI’’, 2831.
IMAAM IBN QAYYIM SAID “ALLAH SEND HIM –
MEANINIG THE PROPHET (SOLALLAHU ALEIHI
WA SSALAM) – WITH THE GUIDING BOOK AND
THE CONQUERING SWORD, AHEAD OF THE
HOUR, SO THAT ALLAH ALONE WILL BE
WORSHIP WITH NO PARTNER OR ASSOCIATE,
AND HIS PROVISION WAS PLACED BENEATH
THE SHADE OF HIS SWORD AND SPEAR. ALLAH
HAS ESTABLISH THE RELIGION OF ISLAAM WITH
PROVES AND EVIDENCE, AND WITH THE SWORD
AND SPEAR, BOTH TOGHETHER ARE
INSEPARABLE. (AL FAROOSIYYAH 18). WE
WANT TO REVIVE THE SUNNAH OF IRON
(SWORD) BACK TO ISLAAM. MAY ALLAH GRANT
US THE ABILITY TO DO SO, HE IS OUR SOURCE
OF STRENGHT. DO NOT FORGET US IN YOUR
DUA.