salaam, Mujaahid brother out of desrespect i dont see the point of this rally!! First of all before we demonstarte we should ask ourselves who are we demonstrating about and who we should be demonstrate to? we are demonstrating about America , Israel, Britain and who are we demontrsting to America, Britain,israel the so called free people!! Are we not confused if we partcipate such kind of rallies or is it that we dont know what we stand for!! It is my own humble believe that palestine had been occupied by men and if it is to be freed needs real men '' rijaalun laa tulhiihim tijaaratun walaa baycun canthikrilaahi............. WASSALAAM

Muraad if london it is these bad you said why dont you pack your bags and head whereever you come from!! you bieng left your previous country and found a home in london means that you are enjoying living in london and we would expect to be more complimental to your host agonistic.....................

salaamz, Hi all. heey londoners where are you!! It is time we stand up for ourselves . Why is it we are subjected such kind of abuse and insults and again we have to endure housing , caring a large crowd of immigrants from north america, rest of europe and australia who when they come here in london first for holiday then settle permanently here and make the city crowded. Surely if your places are any good you should stick to it and leave london alone Otheer wise be good guest and commend the leading host :mad:

jAZAKUMULLAHU KHEYRAN SISTER , THAT IS VERY GOOD STORY . KEEP THEM COMING , YOU ARE ENLIGHTENING WITH IMAN INSHALLAH

Abdullah was the son of Abbas, an uncle of the noble Prophet. He was born just three years before the Hijrah. When the Prophet died, Abdullah was thus only thirteen years old. When he was born, his mother took him to the blessed Prophet who put some of his saliva on the babe's tongue even before he began to suckle. This was the beginning of the close and intimate tie between Abbas and the Prophet that was to be part of a life-long love and devotion. When Abdullah reached the age of discretion, he attached himself to the service of the Prophet. He would run to fetch water for him when he wanted to make wudu. During Salat, he would stand behind the Prophet in prayer and when the Prophet went on journeys or expeditions, he would follow next in line to him. Abdullah thus became like the shadow of the Prophet, constantly in his company. In all these situations he was attentive and alert to whatever the Prophet did and said. His heart was enthusiastic and his young mind was pure and uncluttered, committing the Prophet's words to memory with the capacity and accuracy of a recording instrument. In this way and through his constant researches later, as we shall see, Abdullah became one of the most learned companions of the Prophet, preserving on behalf of later generations of Muslims, the priceless words of the Messenger of God. It is said that he committed to memory about one thousand, six hundred and sixty sayings of the Prophet which are recorded and authenticated in the collections of al-Bukhari and Muslim. The Prophet would often draw Abdullah as a child close to him, pat him on the shoulder and pray: "O Lord, make him acquire a deep understanding of the religion of Islam and instruct him in the meaning and interpretation of things." There were many occasions thereafter when the blessed Prophet would repeat this dua or prayer for his cousin and before long Abdullah ibn Abbas realized that his life was to be devoted to the pursuit of learning and knowledge. The Prophet moreover prayed that he be granted not just knowledge and understanding but wisdom. Abdullah related the following incident about himself: "Once the Prophet, peace be upon him, was on the point of performing wudu. I hurried to get water ready for him. He was pleased with what I was doing. As he was about to begin Salat, he indicated that I should stand at his side. However, I stood behind him. When the Salat was finished, he turned to me and said: 'What prevented you from being at my side, O Abdullah?' 'You are too illustrious and too great in my eyes for me to stand side by side with you,' I replied. Raising his hands to the heavens, the Prophet then prayed: 'O Lord, grant him wisdom." The Prophet's prayer undoubtedly was granted for the young Abdullah was to prove time and again that he possessed a wisdom beyond his years. But it was a wisdom that came only with devotion and the dogged pursuit of knowledge both during the Prophet's lifetime and after his death. During the lifetime of the Prophet, Abdullah would not miss any of his assemblies and he would commit to memory whatever he said. After the Prophet passed away, he would take care to go to as many companions as possible especially those who knew the Prophet longer and learn from them what the Prophet had taught them. Whenever he heard that someone knew a hadith of the Prophet which he did not know he would go quickly to him and record it. He would subject whatever he heard to close scrutiny and check it against other reports. He would go to as many as thirty companions to verify a single matter. Abdullah described what he once did on hearing that a companion of the Prophet knew a hadith unknown to him: "I went to him during the time of the afternoon siesta and spread my cloak in front of his door. The wind blew dust on me (as I sat waiting for him). If I wished I could have sought his permission to enter and he would certainly have given me permission. But I preferred to wait on him so that he could be completely refreshed. Coming out of his house and seeing me in that condition he said: 'O cousin of the Prophet! What's the matter with you? If you had sent for me I would have come to you.' 'I am the one who should come to you, for knowledge is sought, it does not just come,' I said. I asked him about the hadith and learnt from him." In this way, the dedicated Abdullah would ask, and ask, and go on asking. And he would sift and scrutinize the information he had collected with his keen and meticulous mind. It was not only in the collection of hadith that Abdullah specialized. He devoted himself to acquiring knowledge in a wide variety of fields. He had a special admiration for persons like Zayd ibn Thabit, the recorder of the revelation, the leading judge and jurist consult in Madinah, an expert in the laws of inheritance and in reading the Quran. When Zayd intended to go on a trip, the young Abdullah would stand humbly at his side and taking hold of the reins of his mount would adopt the attitude of a humble servant in the presence of his master. Zayd would say to him: "Don't, O cousin of the Prophet." "Thus we were commanded to treat the learned ones among us," Abdullah would say. "And Zayd would say to him in turn: "Let me see your hand." Abdullah would stretch out his hand. Zayd, taking it, would kiss it and say: "Thus we were commanded to treat the ahl al-bayt members of the household of the Prophet." As Abdullah's knowledge grew, he grew in stature. Masruq ibn al Ajda said of him: "Whenever I saw Ibn Abbas, I would say: He is the most handsome of men. When he spoke, I would say: He is the most eloquent of men. And when he held a conversation, I would say: He is the most knowledgeable of men." The Khalifah Umar ibn al-Khattab often sought his advice on important matters of state and described him as "the young man of maturity". Sad ibn abi Waqqas described him with these words: "I have never seen someone who was quicker in understanding, who had more knowledge and greater wisdom than Ibn Abbas. I have seen Umar summon him to discuss difficult problems in the presence of veterans of Badr from among the Muhajirin and Ansar. Ibn Abbas would speak and Umar would not disregard what he had to say." It is these qualities which resulted in Abdullah ibn Abbas being known as "the learned man of this Ummah". Abdullah ibn Abbas was not content to accumulate knowledge. He felt he had a duty to the ummah to educate those in search of knowledge and the general masses of the Muslim community. He turned to teaching and his house became a university - yes, a university in the full sense of the word, a university with specialized teaching but with the difference that there was only one teacher Abdullah ibn Abbas. There was an enthusiastic response to Abdullah's classes. One of his companions described a typical scene in front of his house: "I saw people converging on the roads leading to his house until there was hardly any room in front of his house. I went in and told him about the crowds of people at his door and he said: 'Get me water for wudu.' He performed wudu and, seating himself, said: 'Go out and say to them: Whoever wants to ask about the Quran and its letters (pronunciation) let him enter.' This I did and people entered until the house was filled. Whatever he was asked, Abdullah was able to elucidate and even provide additional information to what was asked. Then (to his students) he said: 'Make way for your brothers.' Then to me he said: 'Go out and say: Who wants to ask about the Quran and its interpretation, let him enter'. Again the house was filled and Abdullah elucidated and provided more information than what was requested." And so it continued with groups of people coming in to discuss fiqh (jurisprudence), halal and haram (the lawful and the prohibited in Islam), inheritance laws, Arabic language, poetry and etymology. To avoid congestion with many groups of people coming to discuss various subjects on a single day, Abdullah decided to devote one day exclusively for a particular discipline. On one day, only the exegesis of the Quran would be taught while on another day only fiqh (jurisprudence). The maghazi or campaigns of the Prophet, poetry, Arab history before Islam were each allocated a special day. Abdullah ibn Abbas brought to his teaching a powerful memory and a formidable intellect. His explanations were precise, clear and logical. His arguments were persuasive and supported by pertinent textual evidence and historical facts. One occasion when his formidable powers of persuasion was used was during the caliphate of Ali. A large number of supporters of Ali in his stand against Muawiyah had just deserted him. Abdullah ibn Abbas went to Ali and requested permission to speak to them. Ali hesitated fearing that Abdullah would be in danger at their hands but eventually gave way on Abdullah's optimism that nothing untoward would happen. Abdullah went over to the group. They were absorbed in worship. Some were not willing to let him speak but others were prepared to give him a hearing. "Tell me" asked Abdullah, "what grievances have you against the cousin of the Prophet, the husband of his daughter and the first of those who believed in him?" "The men proceeded to relate three main complaints against Ali. First, that he appointed men to pass judgment in matters pertaining to the religion of God - meaning that Ali had agreed to accept the arbitration of Abu Musa al-Asbari and Amr ibn al-As in the dispute with Muawiyah. Secondly, that he fought and did not take booty nor prisoners of war. Thirdly, that he did not insist on the title of Amir al-Muminin during the arbitration process although the Muslims had pledged allegiance to him and he was their legitimate amir. To them this was obviously a sign of weakness and a sign that Ali was prepared to bring his legitimate position as Amir al-Muminin into disrepute. In reply, Abdullah asked them that should he cite verses from the Quran and sayings of the Prophet to which they had no objection and which related to their criticisms, would they be prepared to change their position. They replied that they would and Abdullah proceeded: "Regarding your statement that Ali has appointed men to pass judgment in matters pertaining to Allah's religion, Allah Glorified and Exalted is He, says: 'O you who believe! Kill not game while in the sacred precincts or in pilgrim garb. If any of you do so intentionally, the compensation is an offering, of a domestic animal equivalent to the one he killed and adjudged by two just men among." "I adjure you, by God! Is the adjudication by men in matters pertaining to the preservation of their blood and their lives and making peace between them more deserving of attention than adjudication over a rabbit whose value is only a quarter of a dirham?" Their reply was of course that arbitration was more important in the case of preserving Muslim lives and making peace among them than over the killing of game in the sacred precincts for which Allah sanctioned arbitration by men. "Have we then finished with this point?" asked Abdullah and their reply was: "Allahumma, naam - O Lord, yes!" Abdullah went on: "As for your statement that Ali fought and did not take prisoners of war as the Prophet did, do you really desire to take your "mother" Aishah as a captive and treat her as fair game in the way that captives are treated? If your answer is "Yes", then you have fallen into kufr (disbelief). And if you say that she is not your "mother", you would also have fallen into a state of kufr for Allah, Glorified and Exalted is He, has said: 'The Prophet is closer to the believers than their own selves and his wives are their mothers (entitled to respect and consideration).' (The Quran, Surah al-Ahzab, 34:6). "Choose for yourself what you want," said Abdullah and then he asked: "Have we then finished with this point?" and this time too their reply was: "Allahumma, naam - O Lord, yes!" Abdullah went on: "As for your statement that Ali has surrendered the title of Amir al-Muminin, (remember) that the Prophet himself, peace and blessings of God be on him, at the time of Hudaybiyyah, demanded that the mushrikin write in the truce which he concluded with them: 'This is what the Messenger of God has agreed...' and they retorted: 'If we believed that you were the Messenger of God we would not have blocked your way to the Kabah nor would we have fought you. Write instead: 'Muhammad the son of Abdullah.' The Prophet conceded their demand while saying: 'By God, I am the Messenger of God even if they reject me." At this point Abdullah ibn Abbas asked the dissidents: "Have we then finished with this point? and their reply was once again: "Allahumma, naam - O Lord, yes!" One of the fruits of this verbal challenge in which Abdullah displayed his intimate knowledge of the Quran and the sirah of the Prophet as well as his remarkable powers of argument and persuasion, was that the majority, about twenty thousand men, returned to the ranks of Ali. About four thousand however remained obdurate. These latter came to be known as Kharijites. On this and other occasions, the courageous Abdullah showed that he preferred peace above war, and logic against force and violence. However, he was not only known for his courage, his perceptive thought and his vast knowledge. He was also known for his great generosity and hospitality. Some of his contemporaries said of his household: "We have not seen a house which has more food or drink or fruit or knowledge than the house of Ibn Abbas." He had a genuine and abiding concern for people. He was thoughtful and caring. He once said: "When I realize the importance of a verse of God's Book, I would wish that all people should know what I know. "When I hear of a Muslim ruler who deals equitably and rules justly, I am happy on his account and I pray for him... "When I hear of rains which fail on the land of Muslims, that fills me with happiness..." Abdullah ibn Abbas was constant in his devotions. He kept voluntary fasts regularly and often stayed up at night in Prayer. He would weep while praying and reading the Quran. And when reciting verses dealing with death, resurrection and the life hereafter his voice would be heavy from deep sobbing. He passed away at the age of seventy one in the mountainous city of Taif. --------------------------------------------------------------------------------

The concept of taqwaa is always linked to ibaadah in the Quran. 'Ibaadah can be defined as: to do what Allah has commanded and to avoid what He has prohibited. 'Ibaadah has also been defined as a concept that includes all actions that Allah loves and approves of, whether they are actions of the heart, the toungue or the limbs. So taqwaa is linked with doing what is correct and avoiding that which is wrong. Taqwaa is the fruit of doing the actions of 'Ibaadah. In other words, if one does what Allah has commanded him to do, and abstains from that which he has been forbidden, he will achieve taqwaa. Allah mentions in His Book ( that means ): " O you who believe ! Fasting is prescribed for you as it was prescribed for those before you, that you may become muttaqoon ( those who have taqwaa or piety )." [ Al-Baqarah 2:183 ]. In this aayah and in many others, Allah has shown us that taqwaa is the result or fruit of doing actions of ibaadah. The meaning of Taqwaa Now that we have clarified how to achieve taqwaa, we define what the concept of taqwaa means. Taqwaa means: to cleanse or purify the heart and the soul. This fact is proven by some ayaat in Suorat ush-Shams in which Allah (T) says (what means) " By the sun and its brightness, by the moon as it follows it, by the day as it shows its brightness, by the night as it conceals it, by the heaven and its wondrous make, by the earth and all its expanse, and by the soul and He Who perfected it in proportion, then He showed it what is wrong for it and what is right for it - indeed he suceeds who purifies it, and he fails who corrupts it." [ Ash-Shams 91:1-10 ]. Allah begins this soorah by taking seven oaths. Whenever Allah begins a soorah or an ayaah with an oath, He (T) does so to bear witness to the fact that whatever follows this oath is very important and essential for us to understand. Therfore, we should pay very close attention to what is being said, and reflect upon its meanings. To cleans one's heart and to purify the soul, one must perform righteous actions that Allah has enjoined upon us, and our destruction lies in doing the actions that Allah has forbidden. As Allah is the Guardian and Protector of the Soul, we should do every good deed hoping for Allah's Mercy and fearing His Punishment, having full reliance and trust in Him (T). Purification of the Soul Among the missions of the Prophet . ..., Allah sent him with the command to purify the souls of the Muslims in particular, and of mankind in general. Allah (T) says (what means) " He it is who sent among the unlettered ones a Messenger from among themselves, reciting to them His ayaat, purifying them, and teaching them the Book and the Hikmah, while before they had been in error." [ Al-Jumu'ah 62:2 ]. In this ayaah the word Hikmah is often translated as wisdom. Immam ash-Shafi', one of the greatest scholars of Islaam, said that when Allah mentions Hikmah in the Qur'aan it refers to the Sunnah of the Prophet .. In addition to this ayaah, we see that the Prophet . . was sent with three tasks: 1) To teach the Qur'aan. 2) To teach the Sunnah. 3) To show the means of purifying the soul. This purification is obtained by doing the proper acts of 'ibaadah and by avoiding sins and disobedience. Conditions for Attaining Taqwaa How does a person know that his acts of 'ibaadah are helping him to achieve taqwaa ? To develop taqwaa, one must fulfill the following conditions:- 1) Ikhlaas, sincere intention that the act is performed purely for the pleasure of Allah, out of love for Him, while hoping for His reward and mercy, as well as fearing His anger and punishment if He is disobeyed. 2) To do the deed in accordance with the authentic Sunnah. To have the necessary knowledge of the 'ibaadah that is being performed. To know how the Prophet ...performed the action and proper times for the performance of that action. Concerning Ikhlaas, it must be present both before and after performing the deed, with no riyaa or sum'ah ( doing things to be seen or heard by people ). For instance, after doing a good deed, someone tells others, " Look at all the good I have been doing ", or " I'm such a marvelous person because I do such and such". This formula, if used to achieve taqwaa, is scientific, in that if you follow it, while fullfilling all of its conditions and their rights, you will achieve taqwaa in shaa a 'Llaah.

What is the share that the Shaytaan has in people’s wealth, as mentioned in the aayah (interpretation of the meaning): “share with them wealth and children (by tempting them to earn money by illegal ways usury, or by committing illegal sexual intercourse),”[al-Israa’ 17:64]? Answer: Praise be to Allaah. The share that he has in their wealth is when they spend it in disobeying Allaah. This was the view of al-Hasan. And it was said that it is that which is acquired from sources which are not halaal. This was the view of Mujaahid. Ibn ‘Abbaas said: (it means) the things they used to forbid such as al-baheerah (a she-camel whose milk was spared for the idols and nobody was allowed to milk it), al-saa’ibah (a she-camel let loose for free pasture for their false gods, and nothing was allowed to be carried on it), al-waseelah (a she-camel set free for idols because it had given birth to a she-camel at its first delivery and then again gave birth to a she-camel at its second delivery) and al-haam (a stallion-camel freed freed from work for their idols after it had finished a number of copulations assigned for it). This was the view of Qutaadah. Al-Dahhaak said: (it means) what they used to sacrifice to their gods. It was narrated from Ibn ‘Abbaas and Mujaahid: this is what he (the Shaytaan) commands them to do of spending their wealth in disobeying Allaah. ‘Ataa’ said: this means riba (usury, interest). Al-Hasan said: this means acquiring it (wealth) from evil sources and spending it in haraam ways. This was also the view of Qutaadah. Al-‘Awfi said, narrating from Ibn ‘Abbaas (may Allaah be pleased with them both): with regard to his sharing in their wealth, this means that which he forbade them of their an’aam (livestock such as camels, cattle, etc.), i.e., the baheerah, saa’ibah, etc. This was also the view of al-Dahhaak and Qutaadah. Al-Tabari said: The view which is most likely to be correct is the view of those who said that what this meant was every kind of wealth which involved disobeying Allaah, whether it was spent on haraam things, earned from haraam sources, sacrificed to their gods, instituted as a saa’ibah or baheerah for the Shaytaan, or other ways by means of which it was spent in disobedience (towards Allaah). That is because Allaah said (interpretation of the meaning): “share with them wealth”. So every kind of wealth by means of which the Shaytaan is obeyed and Allaah is disobeyed, the one who does that has given Iblees a share in it; there is no reason why one specific meaning should be intended to the exclusion of others (i.e., the meaning is general). With regard to the Shaytaan sharing in food and drink – to which his sharing in staying overnight in people’s houses, which are also a form of wealth, is also added – in the case of those who do not mention the name of Allaah, this is mentioned in the hadeeth of Jaabir ibn ‘Abd-Allaah, who said that he heard the Prophet (peace and blessings of Allaah be upon him) say: “When a man enters his house and remembers Allaah [i.e., says Bismillaah] when he enters and when he eats, the Shaytaan says, ‘You have no place to stay and no dinner.’ If he enters and does not remember Allaah when entering, the Shaytaan says, ‘You have found a place to stay.’ If he does not remember Allaah when he eats, [the Shaytaan] says, ‘You have found a place to stay and dinner.’” (Narrated by Muslim, 2018). It was narrated that Hudhayfah said: When we ate with the Prophet (peace and blessings of Allaah be upon him), we would not stretch forth our hands until the Messenger of Allaah (peace and blessings of Allaah be upon him) stretched forth his hand first. We were going to eat with him one time, when a young girl came rushing as if she were being pushed. She went to stretch forth her hand to the food, but the Messenger of Allaah (peace and blessings of Allaah be upon him) took hold of her hand. Then a Bedouin came rushing as if he were being pushed, and he took hold of his hand. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The Shaytaan regards food as permissible (for himself) if the name of Allaah is not mentioned over it. He brought this girl so that the food might become permissible for him through her, but I took her hand. Then he brought this Bedouin so that the food might become permissible for him through him, but I took his hand. By the One in Whose hand is my soul, his hand is in mine along with her hand.” This was narrated by Muslim, 2017. Al-Nawawi said: The correct view, which is that of the majority of scholars of the earlier and later generations, scholars of hadeeth, fiqh and kalaam, is that this hadeeth and similar ahaadeeth which were narrated concerning the Shaytaan eating are to be interpreted according to their apparent meaning. The Shaytaan eats in a real sense, because rationally this is not impossible and sharee’ah does not deny it, rather it confirms it. So we must accept it and believe in it. And Allaah knows best. Sharh Muslim, 13/190 Islam Q&A

Is it true that if a person does not say “Bismillaah” before having intercourse, the Shaytaan shares with him in that? Answer: Praise be to Allaah. With regard to the Shaytaan having a share when one does not say Bismillaah, Allaah says (interpretation of the meaning): “share with them wealth and children (by tempting them to earn money by illegal ways usury, or by committing illegal sexual intercourse),” [al-Israa’ 17:64] Al-Qurtubi said: i.e., give yourself a share in that… “children”: it was said that this means the children of zina (fornication, adultery). This was the view of Mujaahid, al-Dahhaak and ‘Abd-Allaah ibn ‘Abbaas. It was also narrated that he said, this refers to the children whom they killed and against whom they committed other crimes. It was also narrated that he said, this refers to when they call them by names such as ‘Abd al-Haarith, ‘Abd al-‘Uzza, ‘Abd al-Laat, ‘Abd al-Shams [i.e., names meaning “slave of…” referring to their false gods]. And it was said that this refers to their initiating their children into kufr so that they make them into Jews or Christians, as the Christians do with their children when they baptize them with water. This was the view of Qutaadah. The fifth view was narrated from Mujaahid who said: If a man has intercourse and does not mention the name of Allaah, the jinn wraps himself around his penis and has intercourse along with him. This is what is referred to in the aayah (interpretation of the meaning): “with whom no man or jinni has had Tamth [sexual intercourse] before them” [al-Rahmaan 55:56] Tafseer al-Qurtubi, 10/289 Ibn Katheer said: “ ‘share with them wealth and children (by tempting them to earn money by illegal ways usury, or by committing illegal sexual intercourse)’ [al-Israa’ 17:64 – interpretation of the meaning] ‘children’: al-‘Awfi said, narrating from Ibn ‘Abbaas, Mujaahid and al-Dahhaak: this means the children of zina. ‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas: this refers to their children whom they used to kill from folly, without knowledge. Qutaadah said, narrating from al-Hasan al-Basri: by Allaah, he had a share with them in their children by making them Magians, Jews and Christians, so that they followed a religion other than the religion of Allaah and gave a share of their wealth to the Shaytaan. This was also the view of Qutaadah. Abu Saalih said, narrating from Ibn ‘Abbaas: this refers to when they give their children names such as ‘Abd al-Haarith, ‘Abd al-Shams and so on. Ibn Jareer said: The most correct view is that every child who is born of a woman concerning whom a sin is committed by giving him a name which Allaah dislikes, or by initiating him into a religion other than that with which Allaah is pleased, or by committing adultery with his mother, or by killing him, or by burying him or her alive, or other actions which involve sin and disobedience towards Allaah, all come under the heading of the Shaytaan having a share in that with the one to whom the child is born, because in the aayah ‘share with them wealth and children’ Allaah did not specify one meaning to the exclusion of any other. Every case where Allaah is disobeyed and the Shaytaan is obeyed is a form of his sharing in that. What he said is sound. Each of the salaf pointed out some aspect in which the Shaytaan has a share. It was proven in Saheeh Muslim (2865) from ‘Iyaad ibn Himaar that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah said, ‘I created My slaves as pure monotheists (haneefs), then the shayaateen (devils) came to them and diverted them from their religion and forbade them that which I had permitted to them.’” In al-Saheehayn (al-Bukhaari, 3271; Muslim, 1434) it is narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you want to have intercourse with his wife, let him say, ‘Bismillaah, jannibnaa al-shaytaan wa jannib al-Shaytaan ma razaqtana (In the name of Allaah. Keep the Shaytaan away from us and from what You bestow upon us).’ Then if it is decreed that they should have a child, the Shaytaan will never be able to harm him.” (Tafseer Ibn Katheer, 3/50-51) al-Tabari said: The most correct view is that every child who is born of a woman concerning whom a sin is committed by giving him a name which Allaah dislikes, or by initiating him into a religion other than that with which Allaah is pleased, or by committing adultery with his mother, or by killing him, or by burying him or her alive, or other actions which involve sin and disobedience towards Allaah, all come under the heading of the Shaytaan having a share in that with the one to whom the child is born, because in the aayah ‘are with them wealth and children’ Allaah did not specify one meaning to the exclusion of any other. Every case where Allaah is disobeyed and the Shaytaan is obeyed is a form of his sharing in that is giving Iblees a share in that (Tafseer al-Tabari, 15/120, 121) Shaykh ‘Abd al-Rahmaan al-Sa’di said: “share with them wealth and children”. This includes all kinds of sins that have to do with their wealth and children, such as withholding zakaah, failing to give kafaaraat (expiation) and to give people their dues, not disciplining and training children to do good and give up evil, taking wealth unlawfully or spending it unlawfully, or using earnings gained from haraam sources. Indeed, many of the mufassireen said that also included in the Shaytaan’s share of wealth and children is neglecting to say Bismillaah when eating, drinking or having intercourse; if one does not say Bismillaah when doing those things, the Shaytaan has a share in them, as was mentioned in the hadeeth. Tayseer al-Kareem al-Rahmaan, p. 414 I say: with regard to the Shaytaan sharing in intercourse when a person fails to say Bismillaah, we have mentioned above the hadeeth narrated by Ibn Katheer (may Allaah have mercy on him) and the comment of Mujaahid (may Allaah have mercy on him). Conclusion: The correct view on the meaning of this aayah is that it should be interpreted in the ways mentioned above, for there is no contradiction between these meanings. Each of the salaf mentioned one aspect of its meanings, and there is no contradiction between them. The basic principle in such a case is that the aayah should be interpreted according to all its meanings. Shaykh al-Islam Ibn Taymiyah said: The differences among the salaf concerning tafseer are very small. Their differences concerning rulings are greater than their differences concerning tafseer. Most of the differences narrated from them in saheeh reports have to do with variations, not contradictions. These are of two types: The first is that each of them expresses the meaning that he has in mind using words that differ from the words used by others, each referring to a different aspect of the same thing… This is similar to the case where different words are used to refer to a sword: al-saarim (that which parts or cuts off) and al-muhannad (made from Indian iron). And it is like the names of Allaah, the names of His Messenger, and the names of the Qur’aan. All of the names of Allaah refer to One; calling upon Him by one of His Most Beautiful Names does not contradict calling upon Him by one of His other Names. Rather it is as Allaah says (interpretation of the meaning): “Say (O Muhammad): ‘Invoke Allaah or invoke the Most Gracious (Allaah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names’” [al-Israa’ 17:110] Each of His names refers to the same Essence and to the attribute referred to in that name. So al-‘Aleem (the All-Knowing) refers to His Essence and His knowledge; al-Qadeer (the All-Powerful) refers to His Essence and His power; al-Raheem (the Most Merciful) refers to His Essence and His mercy… The second kind is when each of them refers to a specific meaning by way of giving an example or drawing the attention of the listener to an example, not in a precise and exclusive sense. This is like when a non-Arab asks what the word khubz (bread) means, and someone shows him a loaf of bread. He is referring to a type, not this specific loaf.

Praise be to Allaah. Al-Shanqeeti (may Allaah have mercy on him) said: Allaah says (interpretation of the meaning): “And remember your Lord when you forget”[al-Kahf 18:24] There are two well-known scholarly views concerning this aayah: One of which is that this aayah is connected to that which comes before it, and it means that if you say, “Tomorrow I will do such and such” but you forget to say “in sha Allaah”, then after that you remember, you should say “in sha Allah”. In other words, remember your Lord, connecting everything with His will concerning what you want to do tomorrow, when you remember after having forgotten. This is the apparent meaning, because it is what is indicated by the preceding aayah (interpretation of the meaning): “And never say of anything, ‘I shall do such and such thing tomorrow’” [al-Kahf 18:23] This is the view of the majority, and among those who expressed this view were Ibn ‘Abbaas, al-Hasan al-Basri, Abu’l-‘Aaliyah and others. Adwaa’ al-Bayaan, 4/85. (www.islam-qa.com)

salaams, kowneyn, it is time to call it a day as our posts are pointless from now on. you havent answered none my quastions and it is time to let you get on with your self blinding statments about muslims but only allah is to judge. As somali proverb goes '' nin meeli u cadahey meeli ka indha la,a'' walaal adiaga waxaa ku cad suufiyad si kastoo xaqa laguugu sheegana ku galimayo and as i said it before can we agree to disagree? I believe in your so called wahabism and salafism can you got on with your so called sufism and spare your insults and hatred please? IS IT POSSIBLE FROM YOU? It is sad for some one to follow all your posts in this site and all he will find in it is insults and hatred to people who served this religion and who might be in better position than all of us here. It sad to find out that you never participated or posted any beneficial posts except insults and curses. For gods sake can you not be sensible for a second. why on earth will you not tell us what to believe or what to do instead of making the urgument between wahabism and sufism? forget wahabisms and sufism a second, tell us the way you want us to practice our islam? Say it loud and clear for all to hear and please dont talk about sufism or wahabism just spare them a second! I await

Salaams, Good thinking lakkad what somalia needs are men/women like you. First of all let me say that this idea is not new, so many other people have tried before us and they didnt succeed simply becouse they didnt had support and motivation they needed. If such things is got to be succesful i think we need some individuals who are dedicated, honest and with clean hearts to lead us all the way. Secondly any organisation which is got to be formed should not be politically orientated as such organisation is doomed to fail in today's somalia's clan politics. The first target of such organisation should be to unite, encourage, mentor somali youth in the west as i believe is the only hope somalia have now. Other targets can follow like tackling poverty, ignorance and establishing educational institutions in somalia etc. The quastion is now how could such organisation be intiated. I believe this could be started from colleges, universities and schools. Some of us have already started student organisations for example there is somali student association here in the UK, there could be similar organisatins in some of the other countries somalis live i.e America, Canada, Australia, and in the scandanivian countries. we can then unite these organisations under one banner internatinally and be called some thing like somali internationl students (just a thought). Whateever we decide i give my support. thanks YACQUUB

salaams, Enlightening article, thanks cartan for sharing with us.

salaam, Taqwa, Thanks for commenting. Before saying that our urgument is worthless i advice you to take a few minutes to follow up all brother kowneyn's posts you will find out then who is discrediting sheikhs and who is not. salaams

Allahu Akbar. Thanks sister lady rose and also sister kamila for reminding us the death as our prophet saw did when he said '' kathiruu thikra hathima ladat'' do more thinking on the cutter of sweets (worldly life). As noor's death came younger so may ours, let us reflect on and think about it. look she had a plan in mind to get married which she never did. How many plans have we got in mind and how will this be possible when death is possible too. O' Allah save us from the hell fire, surely no one will go to paradise for good deeds he has done without the mercy of allah.

salaam, Following the Holy Book, the kuran and the way of the prophet and his khulaful rashidin will do better than following certain sections. Let us be muslims and let us follow the way of allah and his messenger then we will find succes in this world and hereafter. w/salaam

Its seems to me brother you are sincere person who is looking to do the right thing and not mischief. We understand there pple like you caught up in this fitna Wahhabiya/Salafiya dogma? But actions are judged by intentions and inshallaah Allaah will guide you and all those who are sincere to his correct path. Thanks to Allah , i am happy that i benefited from the sheikh mujadad islaam Mohamed Ibnu Abdulwahab and he is example to us and may allah's mercy be upon him. But before you understand my stand against the Sheikh M. AbdulWahhab an-Najdi (Shaikh an-Najdi) , let me ask you why have you abandoned the ways of your forefathers and those of muslims before the last 100yrs? We were ahl sunna and we shared with other ahl sunna similar system of beliefs including the practice of tasawwuf. To answer you quastion can you tell me what am i different from my forefathers? what kind of actions do i do that i am not suppose to be doing? ).Is it that you also believe your forefathers were practicing shirk and that you are a better muslim today thanks to Shaikh anNajdi, who purified the ummah and saved you from the way of your ignorant predecessors? whatever my forefather did they did simply becouse of lack of understanding their religion not becouse they were mushrikin which i believe they were not and i pray from allah to them and me to forgive our sins. But quastion for you kowneyn do you believe that that we should follow our forefathers even if they were wrong? for example it was a custom for my forefathers to go to the graves of their passed forfather and ask for help and take sand from their grave and use to purify themselves at home. Should i be doing the same kowneyn? as no one had the previlige of helping me and others except Allah subxanah!! besides they were dead they needed help more than them as their Action stoped when they died. It is rewarding to visit muslim graves to reflect on and to ask help allah to them not the vice versa. 2) Why do you think salafis/wahhabis and their likes are at odds with the rest of ummaah ahl sunna and shia alike? Why can't they not find the good-will and the wisdom to find unity with diversity? Why r they so eager to find faults, dissensions and divisions among the ummah? Remember Allaah said to hold on to the rope of Allaah united. Brother first of all it is good to ask who is dividing this Ummah? what are salafis trying to do is to follow the way of the rasullulah saw as the prophet himself said'' Alaikum bisanatii wasunati khulafaul rashidiin, caduu calaihaa bin nawaajid''. what prophet saw asked here is not division , he asked us to be on his way and the way of the khulafaaul rashidin. If some one has a proplem when some people try to do their best to resmeble themselves rassululahi and his companions then you can not call it that they are on the odds from the rset as it is the other side who choose to be different. It is a duty of every muslim to command people the good deeds and prevent bad from the ummah and that includes preventing the Bida,a practiced by the shiates and their likes. If any one be consent people to curse the companion of the prophet, then i dont know the unity you looking for with the diversity bro. If you have any such things in your hearts inshallaah this ayat will remove it? Acuudubillaahi mina shshaydani rajiim 59:10 Wa 'allaziina jaa'u min bacdihim yaquluun rabbnaa iqhfir lanaa wa li 'ikhwaannaa 'allathiina sabaqunaa bi al 'iimaan wa laa tajcal fe qulubnaa qhill(an) li 'allathiina 'aamanu rabbnaa 'innaka ra'uf raxiim ' Subxaanallah how could i be that hypocrite! If you mean following my forfathers blindly just becouse they were muslims before me then bro this verse does not affect me. But i tell you i love rassullah saw and the sahaba ridwaaanulaahi alaihim and all the muslims who took the faith before me and after me. p.s kowneyn i dont khow how many of these munafiqin verses remained for you to use for us as if we are munafiqs.It seems you are in desperate situation to label us with the kufar and munafiqs just becouse we dont think in your way, but inshallah Allah is the judge. w/salaam

Salaam, It is known from our religion that saints exist and as you quoted the ayah there should be iman and taqwa to gain that status. Any one who have these two chracters could be wali on his own benefits and all saints can do for us is to do Dua for us as their prayer is mustajabah. It is important that our great sahabas were all saints, who is more saint than Abubakar(Thaniya Ithneyn), cumar ibnu khatab, Uthman ibnu caffan, Caliyi ibnu abiii talib and all the rest? No one . so we know how they spent their lives standing for this religion however they could until they passed away may Allah's consent be upon them. And any one who follow their way of life will be Wali. it is not for us to say who is saint and who is not. it is ONLY ALLAH who knows what are in the hearts (Iman and taqwa).

salaam, in short No there can not be peace with Israel while they occupay the Land of the muslims. Some of the times it is sad to hear from palestenians personals who view the palestinian appraisal from the nationalistic perspective not from the islamic perspective. I believe until muslims wake up and understand that palestine is for muslims and it is the responsibility of all muslims to stand up for it and wage Jihad as one, there will be no success. May allah return to us the Baitul Aqsa to our hands, Ameen. w/salaam

Well said mujahid there, i couldnt say better. Jeleousy always existed from the day allah created the sons of Adam. Even the prophet's wives felt jeleous some of the times and it is natural for women to suffer such emotional feeling when their husbands marry another wives. But it is important that they dont commit extravagant actions that could lead them the anger of the creatot, allah. It is important to remember allah whenever a woman encounters such things. May allah guide to his guidance. Ameen

Salaamu Alaikum, Jazaakumullahu buubto for your article. It is very enlightening as the brother said and helpful. May allah make us all, those who love for the sake of allah and hate for the sake of allah. Ameen

Salaamu alaikum, Muraad i understand what you are saying but we live hear in the west and we know what does the word moderate muslim mean. It is all the time in the western media and they refer it and give this term to those muslims who are muslims by name but do not practice Islam wholly as it is. Shouldnt muslims be muslims and that is it? Didnt allah said ''wallantardaa cankal yahuudu walnasaaraa xataa tatabica milatahum'' yes. allah told us that they will not be consent with our islam these yahuds and christians until we follow them. Why then should we call ourselves moderated and extremist or fundamentalist. yes fundamentalist onother term given people who take islamic fundementals. w/salaam

Now, if ur fair u would have noted bro yacquob following me around making some comments or the other in nearly all my recent posts and some of my old. You would have also noted I have tried to explain my position sincerely. Perhaps u cant read somali but in my last exchange I gave up explaining and said to him that pple have different level of understanding and wisdom so lets leave it at that. In this post however, he goes one step further and actually makes a judgemental and insulting comment which he is not qualified to make and its to that end I made this factual statement. WHERE DID I INSULTED YOU BRO? I for one do not know where i insulted you, but if i did my apology, neither i intentionally tried nor showed any hate towards you, but to the contrary until this day i am trying to make you understand what i believe you have got wrong which insulting and hating SHEIKH Mohamed abdiwahab which myself i owe him great gratitude and respect for what he has done for muslims. Brother walaahi till this time i do not understand the base of your hate towards the shiekh. whenever i ask why you hate you keep narrating khawaarij hadiths which themselves are more to do what it is in haerts. Brother how did you know that what was in the he heart of the sheikh? Is it not ONLY allah who knows what is hidden in hearts? Besides you defending SHIATES who curse cumar bin khataab , abubakar, uthman bin caffan etc day and night and hate the people you call wahabis just becouse you hate them? I am one of the people who benefited the true teachings ofthe sheikh and we dont follow the shekh intead we follow the true book the kuran and prophet mohamed (saw) and we respect him and other shekhs including Ibnutaymiyah,sheikh abdulqadir jeylani and all others. Brother before you hate look what you hating? as i am one of the people who benefited from teaching and the books of the shiekh i and many sunni muslims believe that '' Tere is no god except the almighty, and mohamed (SAW) is his messenger. i believe all the pillars of islam. i regard all the muslims as brothers and sisters and their pain is my pain, their happiniess is happiness. I respect all the muslims ulamas. i believe that awliya are those people who show iman and taqwa as allah allustrated inthis ayah ''Alaa ina awliyaa alaahey laakhowfun xaleyhim walaahum yaxzanuun. alladiina amanuu wakanuu yataquun''. so brother what is wrong with these. these are the basic teachings of the sheikh? will i be same with shiates who curse the companions of the prophet (saw) in which prophet said '' ASXAABII ASXAABII, LAATAKHIDUUHUM BACDII QARDA MAN ABQADAHUM FABIBUQDII ABQADAHAHUM'' . brother i am doing all these just to tell you that i wasnt just followingu the time but i just couldt resist what you had always to say about the shikh which as i said i owe him gratitude . If after all this you are untouced by what i had to say can you please in the future refrain yourself insultinf shekh as i respect him for what i benefited from his teachings. this is personal request if we failed to agree, we can agree to disagree and at same time have respect for each other. ALLAHUMA ARINA XAQ XAQAH WARSUQNAA TIBAACAH, WAARINA BAADILA BAADILA WARSUQNA IJTINAABAH. SALAAM ALL

salaam, Kowneyn instead of pointing the finger in to your so called wahabis why dont you propose your own defence agianst the author's claim. The author presented beatifully to us that what the shiates say about Mahdi and how that is different from that the sunni muslims. AND didnt shiates existed before the Sheikh mohamed abdiwahab? Is it him who started segragating them from other muslims and how that had been possible while he wasnt even alive? May allah guide u to his guidance, it seems is you who is deseased, bringing up wahabism whenver you are told the truth salaams

Good topic I guess but how will we find the infomration is the cricual point nevertheless keep up the good work

Salaams, hi samira, how are u? here is the verse ''Sura Namli,verse 82'' And when the word is fulfilled agains them (the unjust),We shall produce from earth A Beast to (face) them He will speak to them, For that mankind did not Believe with assurance in our signs'' End. A. yusuf Ali's comments '' The beast will be one of the signs of the last days to come , before the present world passes away and the new world is brought into being''. thanks later salaams