Friday, June 29, 2007

Muslim Identity

Many Muslims in the West bring up the issue of having an “Identity Crisis” since trying to fit in can be difficult. It is especially difficult for those who have at least a mustard seed of Iman but want to associate themselves with the kuffar. They only do this so that they can feel “comfortable”. They don’t have to worry about people looking at them strangely, labeling them with offensive terms and so on. They fear the people. They have taqwa of the people and have no regard for Allah. Ask yourself: are you one of these people that seek to please the people more than pleasing Allah?

There is no identity crisis for al Muslimeen fe kulli makaan. Wherever Muslims live, they must live according to Shari’ah. This includes their private life that nobody knows about except Allah, and their public life. Their private life should be one of a slave of Allah that spends time purifying the heart through many tunnels such as reciting Qur’an, studying Qur’an, praying nafl and tahajjud, giving charity and so on. Their public life should be a life of Da’wah and Jihad fe Sabeelillah. They will go out to call the people to Islam and repel the enemies that have invaded Muslim lands (and offensive Qitaal when necessary). Obviously, more importance goes to repelling the enemies since not repelling them would mean letting them take over the land and establish kufr. Shaykh ul Islam ibn Taymiyyah wrote, “The first obligation after Iman is the repulsion of the enemy aggressor who assaults the religion and the worldly affairs.”

Some Muslims take this Identity Crisis way to far. For instance, a brother who has a lot of status in both the Muslim and non-Muslim communities will not grow a fist length beard since he feels he might be labeled something or that he will get less followers. SubhanAllah, there is no compromise in this Deen. Did Musa (as), ‘Isa (as), or even Muhammad (s) compromise this Deen for the kuffar? Did they shave their beards because they were afraid of what the kuffar would say? Did they stop doing da’wah because they were afraid of what so and so will say? No they had taqwa of Allah and fulfilled their Islamic duty. If one wants to play with the religion of Allah, let him or her play with the harsh Malaaika (Angels) who guard the gates of Hellfire on the Day of Judgment. Let that person try to fool Allah into thinking that there really is an “Identity Crisis”. That person is only fooling themselves. To many Muslims, this is the case for other situations. Oh Muslim! Where is your ‘Izza (honor)? Where is your strength? Where is your Iman and Yaqeen? Where is your desire for Shahada? If all these things were really in you, you wouldn’t have a problem even if the worse happens because you know that what path you are on is the haqq and that there is no other haqq except the Siraatul Mustaqeem Allah has blessed us with. Some people say that you can loose your job if you’re firm on Islam; so what? Do you not believe that Allah provided you that job so that you can get Rizq from Him? If He wills, He will take it away when you least expect it; even if you are acting like a kafir or seeking the pleasure of the people, He can still take it away and leave you in the dust.

If you are a brother that doesn’t have the full beard, grow it. If you are a sister that doesn’t wear hijab and jilbab (properly), wear it. If you are a Muslim that beats around the bush when it comes to talking about Islam in front of the kuffar, quit it. If you are a Muslim that looks down upon Qital fe Sabeelillah and have no desire to do it, know that you have been intimidated by ash Shaytaan ar Rajeem. He will fool you into believing that Qital is harmful to yourself, your family, your community, and so on. He will tell you that Qital should not be done today but instead you should be “Progressive” and “Active”. SubhanAllah, what is “Activeness” without Qital Fe Sabeelillah? It is a recipe for humiliation. Why do you think Rasoolullah (s) said:

Narrated Abdullah ibn Umar: I heard the Apostle of Allah, (sallallaahu `alayhi wa-sallam) say: “When you enter into the in a transaction, hold the tails of cows, are pleased with agriculture, and give up conducting jihad, Allah will make disgrace prevail over you, and will not withdraw it until you return to your original Deen (i.e., True Islam).” (Sunan Abu Dawud: Book 23, Number 3455)

’Umar ibn al Khattab (ra) burned down a farm of two Sahaba. They complained. What did ‘Umar say? He said, “This (farming) is the job of Ahlul Kitaab. Your job is Da’wah and Jihad.” My dear Muslim! This is not “The strict Salafi path” or Salafism or Sufism. This is Haqq. Allah has ordained this for us so we listen and obey.

On a side note, may the pigs and monkeys of Israel be humiliated by Allah. Ameen.

courtesy:inshallahshaheed.wordpress.com

Forbidden Thoughts

Freedom of expression
The world clicks a lot of times in the mind of a person when he/she says something. Because the person who speaks knows that wherever she/he lives protects the persons rights of expression. there is a free press in his country, there are people who will stand up to him for his protection- they will fight for him on his behalf. But what about those people who dont have these things in there country, what about those people whose country has been usurped by another country(oops) and what about the people who have been thrown out of there own country, who live like refugees in the lands which once they called it as there house.

I really dont know what will the people who will raed this will think of me. will you think me as a fundamentalist, a anti-semite, or more a terrorist. The words my freinds have very little meanings nowadys of hipocrisy. Freedom nowadys are talked by those people whom the world says are scums on earth. These are the forbidden thoughts.

The hypocrisy practiced by countries like USA, ISREAL, and its poodles like allies is very well known, but the most interesting fact is no one except the Muslims are standing against it. History is a witness that who ever has fought injustice, oppression, false fullness, has always labeled as a terrorist scums on earth. And the people who are in power with the power of there deceitfulness have always tried to crush them.

Never in history has mass awakening happened. And never will. It is always those individuals who have changed the history; it is always some handful of truthful, determined and committed people who have stood up. The best example that I can give is that of the prophet Muhammad-may peace and blessings of Allah be upon him, and his companions, there were the best of the people who ever walked on this earth. They changed the world. They went through all the hurdles. They stood up for truth, and because of this they had to go against the will of there families, sometimes even there parents. But, there will was never weak enough to give up.

These were the first vanguards. Time and again, people like this have to stand up this vanguard which will stop at nothing until they don’t attain there goals.

Islamic Empire: The Khilafah – Part 3

AUTHOR-Imran Nazar Hosein

“In this third part of a 9 part series we will see the way that the new Islamic Emperor or Caliph is chosen. It becomes clear that the Islamic concept of democracy and elections is very different from the West. There needs to be a mantle of authority, the bay’ah which is an authority that comes from a contractual obligation and theoretically there can only be one rightly elected Caliph. If another country decides to elect a Caliph for their country after the Caliphate has been established and a Caliph elected, then the second caliph must be opposed and killed. There can only be one Caliph and his authority is world-wide. One ruler over the whole world promising peace.

The Khilafah Contract
Khilafah is a contract of consent and selection, because it is a pledge to obey those in authority. So the consent of the person who is given the bay’ah to hold the Khilafah and the consent of those who give the bay’ah are essential. Therefore, if somebody rejected to be a Khaleefah and declined it, he must not be compelled to accept it, but another person is selected instead. Also, it is not allowed to take the bay’ah from the people by force, because, in this case, the pledge contract cannot be considered legal due to its contradiction with using force, since Khilafah is a contract of consent and selection devoid of any compulsion, like any other contract.

However, if the pledge contract is accomplished by those whose bay’ah is reliable then the bay’ah would be legal, and the elected person would become the person in authority who must be obeyed. bay’ah given to him later on becomes bay’ah of obedience rather than a bay’ah of Khilafah contract. In this case he is allowed to force the rest of the people to give him the bay’ah because it is a bay’ah of obedience which is wajib (a must). It is not correct to say that it is illegal to use compulsion, because the bay’ah in this case is not a contract bay’ah on Khilafah. Accordingly, the bay’ah initially is a contract which is not legal except by consent and choice. But after the contract bay’ah is given to the Khaleefah, then bay’ah becomes an obedience to his order, and compulsion comes from the fact that it is allowed to implement the order of Allah (swt). Since Khilafah is a contract, then there must be a contractor for the contract to be considered legal, like in the judiciary where the person cannot be a judge unless he is appointed in this office by somebody else, and in the imarah nobody can be an amir (leader) unless there is a person who appoints him in this office. And in the Khilafah, no person can be a Khaleefah unless he is appointed in this post as a Khilafah.Thereupon, it is clear that nobody becomes a Khaleefah unless the Muslims appoint him in this post, and he cannot have the authority of Khilafah unless he is contracted to it. And this contract can only be implemented by two parties - the first is the one who asked for the Khilafah and the second is the Muslims who accepted him as their Khaleefah. Therefore, the bay’ah of Muslims is essential to fulfill the Khilafah contract. Accordingly, if someone usurped power by force he will not become a Khaleefah even if he declared himself a Khaleefah for Muslims, because the contract of Khilafah has not been convened to him by the Muslims. And if he took the bay’ah from the Muslims by force, he is not considered a Khaleefah by such bay’ah, because the bay’ah by force is illegal. And Khilafah cannot be convened with it, since it is a contract of consent and selection which cannot be accomplished by force, but convened by a bay’ah of consent and choice. However, if this usurper managed to convince the people that it is in their interest to give him the bay’ah, and that the implementation of the Shari'ah laws requires from the people to give him the bay’ah and were convinced of that and accepted it, and they gave him the bay’ah by consent and choice, then he becomes a Khaleefah the moment he was given the bay’ah by consent and choice, though he initially held the power by force. So it is a condition that the bay’ah must occur by consent and choice whether the person who obtained the bay’ah was the ruler or not.

As for the people by whose bay’ah the Khilafah is established this can be derived by examining what happened in the bay’ah of the Khulafa'a ar-Rashidun and what the Sahabah agreed upon. In the bay’ah of Abu Bakr it was sufficient from ahle al-hal wal 'aqd (the people of influence) among Muslims in Medina alone; the opinion of Muslims in Mecca and the rest of the Arabian Peninsula was not sought, they were not even asked. It was the same case in the bay’ah of 'Umar. As for the bay’ah of 'Uthman, 'Abdul Rahman ibn 'Auf took the opinion of Muslims in Medina and did not confine it to the people of influence as Abu Bakr did when he nominated 'Umar. At the time of 'Ali it was sufficed with the bay’ah of the majority of the people of Medina and Kufa, and he was singled with bay’ah. His bay’ah was considered legal even by those who disagreed with him and fought against him, as they did not make bay’ah with any other person than him, and did not object to his bay’ah, they rather demanded revenge for the blood of 'Uthman, so their case was considered as rebels who avenged a matter from the Khaleefah and he had to explain it for them and fight them, but they did not form another Khilafah.

All this happened, i.e. giving the bay’ah to the Khaleefah from the people of the capital only without the rest of the regions, in front of the Sahabah, and none of them disagreed or denied that action of limiting the bay’ah to the majority of the people of Medina, though they disagreed on the person selected as Khaleefah and denied some of his actions, yet they did not deny that the bay’ah was made to him only by the majority of the people of Medina. So this was Ijma'a of the Sahabah that the Khilafah is established by those who represent the opinions of the Muslims in the matter of ruling. This is so because the people of influence and the majority of the residents of Medina represented the opinion of the majority of the Ummah in the matter of ruling in the whole territories of the Islamic State at that time.Accordingly, the Khilafah is convened if the bay’ah is made by the majority of those who represent the Islamic Ummah, who are under the authority of the Khaleefah that is being replaced by another, as was the case at the time of Khulafa'a ar-Rashidun. Their bay’ah would then be a bay’ah of contract to the Khilafah. As for the bay’ah of the other people, it becomes a bay’ah of obedience after the Khilafah was convened to the Khaleefah, that is a bay’ah of submission to the Khaleefah, not a bay’ah of contract to establish the Khilafah.This would be the case if there were a Khaleefah who died or was deposed and it is required to establish a Khaleefah in his place. But if there is no Khaleefah at all, and it became obligatory upon Muslims to appoint for themselves a Khaleefah to implement the Shari'ah laws and convey the Islamic call to the world, as is the case since the removal of the Islamic Khilafah in Istanbul in 1343 After Hijrah (1924 Christian Era) until the present day, then every country in the Islamic world is eligible to elect a Khaleefah and thereby establish a Khilafah.

So if one country of the Islamic world appointed a Khaleefah, and the Khilafah was established for him, it becomes obligatory upon Muslims to make a pledge of obedience to him, i.e. a bay’ah of submission, after the Khilafah was convened to him by the bay’ah of the people in his country, whether this country was big like Egypt, Turkey and Indonesia or small like Albania, Cameroon and Lebanon, on condition that the country fulfils four criteria:

1. The authority in that country must be self determined, depending on Muslims only, not on any disbeliever state or disbeliever influence.
2. The security of Muslims in that country must be through the security of Islam and not the security of Kufr, i.e. the protection of the country internally and externally must be in the name of Islam from the Muslims power in its capacity as a purely Islamic power.
3.The country must commence immediate implementation of Islam completely, comprehensively and radically and also engage in delivering the Islamic call.
4. The elected Khaleefah should fulfill the conditions of Khilafah contract, even if he is lacking the preferable conditions, because what matters is the contract conditions. Therefore, if that country has fulfilled these four conditions, then the Khilafah has been established by the bay’ah of that country alone and it was convened with it alone as well, even if this country does not represent the majority of the influential people who represent the Islamic Ummah. This is so because establishing the Khilafah is a collective duty, and whoever performs this duty in the correct manner would accomplish the prescribed duty.
And because the condition concerning the majority of the influential people applies if there was a Khilafah and there was a need to appoint another Khaleefah in place of the dead or deposed one. But if there was not a Khilafah at all and the establishment of one is necessary, then by its establishment in accordance with Shari'ah, the Khilafah will be convened legally by any Khaleefah who satisfies the conditions of the contract regardless of the number of the people who elected him, as the matter would be then a question of fulfilling a duty neglected by the Muslims for more than three days. Their negligence to this duty is a termination of their right to choose whom they want for a Khaleefah.

So if there arise some people who perform this duty, it suffices for the Khilafah to be established by them, and once the Khilafah is established in that country and contracted to a Khaleefah it becomes a duty upon all Muslims to rally under its banner and to give bay’ah to the Khaleefah, otherwise they would be sinful before Allah (swt). The elected Khaleefah must invite them to give him bay’ah and if they refused they would be considered as rebels whom the Khaleefah must fight until they submit to his authority. If another Khaleefah in the same or a different country is elected after the first Khaleefah who had the Khilafah convened to him legally by satisfying the four aforementioned conditions, then the Muslims must fight the second Khaleefah until he makes bay’ah to the first one. The evidence on this matter is what 'Abdullah ibn 'Amr ibn al-'As narrated, that he heard the Prophet saying: "He who has pledged allegiance to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him if he can, if another person comes to dispute (his authority) strike the neck of the latter."

And also because the Khaleefah of Muslims is the one who unites the Muslims under the banner of Islam. So if the Khaleefah is found the Muslim community would be found and it becomes obligatory upon Muslims to join this community and haram (unclean) upon them to dissociate themselves from it. Ibn 'Abbas reported that the Prophet said: "If anyone sees in his amir something that displeases him let him remain patient because he who separates himself from the jama'ah (congregation) even so much as a hand span and dies as that, he dies the death of jahilliyah (the heathen)." Muslim reported about Ibn 'Abbas that the Prophet said: "If anyone hates something from his amir let him remain patient because he who separates himself from the sultan (authority) even so much as a hand span and dies as that, he dies the death of jahilliyah."

The indication from these two hadiths is to adhere to the Muslim community and to the authority of Islam.Non-Muslims have no right in the bay’ah, and it is not obligatory upon them because it is a bay’ah on Islam and on the Book of Allah and the Sunnah of the Messenger of Allah and it requires belief in Islam, the Book and the Sunnah. Non-Muslims are not allowed to be involved in ruling nor to elect the ruler because they have no authority over Muslims and have no place in the bay’ah.

Islamic Empire: The Khilafah – Part 2

AUTHOR-Imran Nazar Hosein

“This is the 2nd in a 9 part series on the Khilafah or Caliphate i.e. an Islamic Empire. What happens when a Caliph dies? He must be replaced within 2 days and if there is no agreement then the dissenters must be killed. Who decides who is the dissenter? As an example, could you imagine the election of a new Pope at the Vatican where the people wait for the puff of white smoke to indicate a new Pope has been elected. By the third day the white smoke appears and then a new Pope is announced. Great joy erupts, there is a new Pope! But wait a moment. Count the Cardinals! 10 are missing! It seems they were the dissenters and they have been slain. This is the scenario that would surround the election of a new Islamic Emporer or Caliph. I guess it gives one great incentive to “submit” in agreement. This is how Islam deals with electing its highest governmental official.”

The Time Limit Given for Muslims to Establish a Khaleefah The time limit given for Muslims to establish a Khaleefah is two nights. So no Muslim is allowed to stay for more than two nights without having a bay'ah on his neck. Making the upper limit as two nights is due to the fact that appointment of a Khaleefah is fard from the moment the previous Khaleefah dies or is deposed. But it is allowed to delay the appointment while engaging in it for two nights. If the delay exceeded two nights and the Muslims did not establish a Khaleefah, the matter is examined. If the Muslims were busy in establishing a Khaleefah but could not complete it within two nights due to overwhelming matters they cannot resist, then the sin will drop from them because they are engaged in establishing the duty and they are forced to delay it by compelling power. The Prophet said: "The sin due to mistake, forgetfulness and compulsion is removed from my Ummah." But if they were not engaged in performing the duty, then they would all be sinful until the Khaleefah is established and at that time the fard will drop from them. But the sin they committed in neglecting the establishment of a Khaleefah does not drop from them, it rather remains on them, and Allah (swt) will bring them to account for it the same way He (swt) brings any Muslim to account for any disobedience he commits when he neglects to perform a duty.

In regard with the evidence concerning the two nights time limit given to Muslims to perform the duty of establishing a Khaleefah, it is Ijma'a of the Sahabah The Sahabah started to meet in the courtyard of Bani Sa'ida, to discuss the appointment of a successor to the Messenger of Allah as soon as the news of the death of the Prophet reached them. They kept discussing in the courtyard, and on the second day they gathered the people in the mosque in order that they might give the bay'ah. This took two nights and three days. Also, when 'Umar became certain that his death was imminent as a result of the stab wound, he entrusted the people of shura (consultation) and gave them three days to choose a new Khaleefah. He recommended that if after the three days an agreement was not be reached about a Khaleefah then the dissenter should be killed after the aforementioned three days. 'Umar also empowered fifty Muslims to carry out this action, i.e. to kill the dissenter despite the fact they were of the shura people and of the eminent Sahabah. This order was given in front of the Sahabah, and no one was reported to deny or disagree with it, so it becomes Ijma'a of the Sahabah that Muslims are not permitted to stay without a Khaleefah for more than two nights and three days, and the Ijma'a of the Sahabah is a legitimate daleel shari'i (evidence) like the Qur'an and Sunnah of the Messenger of Allah.

Islamic Empire - The Khilafah – Part 1

AUTHOR-Imran Nazar Hosein

“The Arabic term ‘Khilafah’ is better known as ‘Caliphate” in English and it represents the concept of an ‘Empire’. It is the goal of all fundamentalist Muslims to establish a world-wide Caliphate in which Syari’ah Law operates. There are 3 steps to establishing the Caliphate:
i. Dawah – Islamic preaching to get people to convert to Islam
ii. Jizyah – An Islamic protection tax paid by Christians and Jews who are willing to live under Islamic rule and special laws applying only to non-Muslims.
iii. Jihad - the military option of the Islamic struggle to forcibly bring all people into submission to Islam.
Since Islam loves peace, and peace is only achieved through submission to Allah and Shari’ah Law, then jihad is the final option to achieve peace. A major difference between moderate and radical Muslims is not the vision but the pace and methodology to achieve the vision. Understanding The Khilafah will help you better understand what it is that the world is facing today. Over the next 9 weeks, we will present this Islamic document to you and for your use.” IW
The Khilafah is a common leadership for all the Muslims in the world. Its role is to establish the laws of the Islamic Shari'ah and to carry the da'wa of Islam to the world. The Khilafah is also known as the Imamah, both terms have the same meaning. Several sound ahadith mention them with the same meaning, neither of the two terms has ever differed in meaning in any Shari'ah text i.e. the Qur'an or the Sunnah of the Prophet , these being the only Shari'ah sources. It is not compulsory to hold to the term of Khilafah or Imamah, but rather it is compulsory to hold to the meaning of the term.

The establishment of a Khaleefah is an obligation upon all Muslims in the world. Performing this duty, like any of the duties prescribed by Allah (swt) upon the Muslims, is an urgent obligation in which there can be no choice or complacency. Negligence in performing this duty is one of the greatest sins, for which Allah (swt) punishes severely.The evidence that the appointment of a Khaleefah is obligatory upon all Muslims is in the Sunnah and the Ijma'a (consensus) of the Sahabah.

As for the Sunnah, Nafi'a reported saying: " 'Umar said to me that he heard the Prophet saying: Whoso takes off his hand from allegiance to Allah (swt) will meet Him (swt) on the Day of Resurrection without having any proof for him, and whoso dies whilst there was no bay'ah (allegiance or a pledge) on his neck (to a Khaleefah), he dies a death of jahilliyah." So the Prophet made it compulsory upon every Muslim to have a bay'ah on his neck, and described whoever dies without a bay'ah on his neck that he dies a death of jahilliyah. The bay'ah cannot be for anyone except the Khaleefah, and the Prophet made it obligatory upon every Muslim to have on his neck a bay'ah to a Khaleefah. Yet he did not make it an obligation upon every Muslim to give bay'ah to a Khaleefah. The duty is the existence of a bay'ah on the neck of every eligible Muslim, i.e. the existence of a Khaleefah who accordingly deserves a bay'ah upon the neck of every Muslim. So it is the presence of the Khaleefah which places a bay'ah on the neck of every Muslim, whether the Muslim gave a bay'ah to him in person or not.

Therefore, this hadith of the Prophet is an evidence that the appointment of the Khaleefah is an obligation and not a proof that giving the bay'ah is obligatory. This is so because the Prophet rebuked the Muslim who has not a bay'ah on his neck until he dies, not the one who did not give bay'ah. Hisham ibn 'Urwa reported on the authority of Abu Saleh on the authority of Abu Hurairah that the Prophet said: "Leaders will take charge of you after me, where the pious (one) will lead you with his piety and the impious (one) with his impiety, so listen to them and obey them in everything which conforms with the truth. If they act rightly it is for your credit, and if they acted wrongly it is counted for you and against them."
Muslim narrated on the authority of al-A'araj, on the authority of Abu Hurairah, that the Prophet said: "Behold, the Imam is but a shield from behind whom the people fight and by whom they protect themselves." Muslim reported on the authority of Abu Hazim, who said: "I accompanied Abu Hurairah for five years and heard him talking of the Prophet's saying: The Prophets ruled over the children of Israel, whenever a Prophet died another Prophet succeeded him, but there will be no Prophet after me. There will be Khulafa'a and they will number many. They asked: What then do you order us? He said: Fulfil the bay'ah to them one after the other and give them their due. Surely Allah will ask them about what He entrusted them with." Ibn 'Abbas narrated that the Prophet said: "If anyone sees in his amir something that displeases him let him remain patient, for behold, he who separates himself from the sultan (authority of Islam) by even so much as a hand span and dies thereupon, has died a death of the days of jahilliyah".

In these ahadith, the Prophet informs us that leaders will run the affairs of Muslims, and the ahadith include the description of the Khaleefah as a shield, i.e. a protection. So the description of the Imam as a shield is informative of the benefits of the presence of the Imam, thus it is a command for action, because if the information conveyed by Allah (swt) and the Prophet contained rebuke then it is a command of prohibition, and if it contained praise then it is a command for action. If the ordered action is necessary to implement a hukm shari'i (divine law), or by its negligence a hukm shari'i will be neglected, then this command is decisive. In these ahadith there is information also that those who run the affairs of Muslims are Khulafa'a, which indicates an order to appoint them.

They also include a prohibition for Muslims to separate from the authority, which indicates the obligation upon Muslims to appoint an authority for themselves, i.e. ruling. Moreover, the Prophet ordered the Muslims to obey the Khaleefah and to fight those who dispute his authority as Khaleefah, which indicates an order to appoint a Khaleefah and to protect his Khilafah by fighting against whosoever disputes with him. Muslim reported that the Prophet said: "He who pledged allegiance to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him you have to strike the neck of that man." So the command to obey the Imam is an order to establish him, and the command to fight those who dispute with him is an evidence that this command is decisive in maintaining the presence of one Khaleefah.

In regard with the Ijma'a of the Sahabah they all agreed upon the necessity to establish a successor or Khaleefah to the Prophet after his death, and they all agreed to appoint a successor to Abu Bakr, then to 'Umar, then to 'Uthman, after the death of each one of them. The Ijma'a of the Sahabah to establish a Khaleefah manifested itself emphatically when they delayed the burial of the Prophet after his death whilst engaged in appointing a successor to him, despite the fact that the burial of the dead person is fard, and that it is haram upon those who are supposed to prepare for his burial to engage themselves in anything else until they complete the burial.

The Sahabah were obliged to engage themselves in preparing the burial of the Prophet , instead some of them engaged themselves in appointing a Khaleefah rather than carrying out the burial, and some others kept silent on this engagement and participated in delaying the burial for two nights despite their ability to deny the delay and their ability to bury the Prophet . So this was an Ijma'a to engage themselves in appointing a Khaleefah rather than to bury the dead. This could not be legitimate unless the appointment of a Khaleefah is more obligatory than the burial of the dead. Also, all the Sahabah agreed throughout their lives upon the obligation of appointing a Khaleefah. Although they disagreed upon the person to elect as a Khaleefah, they never disagreed upon the appointment of a Khaleefah, neither when the Prophet died, nor when any of the Khulafa'a ar-Rashidun died. Therefore the Ijma'a of the Sahabah is a clear and strong evidence that the appointment of a Khaleefah is obligatory.However, the establishment of Islam and the implementation of the Shari'ah rules in all walks of life is compulsory on Muslims through definitely proven evidences. This duty cannot be achieved unless there is a ruler who has an authority. The divine principle states 'what is necessary to accomplish a wajib (duty) is itself a wajib'. So the establishment of a Khaleefah is also compulsory according to this divine principle.Moreover, Allah (swt) has ordered the Prophet to rule between Muslims by that which He (swt) revealed to him, and the order of Allah (swt) to him was in a decisive manner. Allah (swt) addressed the Prophet saying:
"And rule between them by that which Allah revealed to you, and do not follow their vain desires away from the truth which came to you". [TMQ 5:48]
And He (swt) said:"And rule between them by that which Allah revealed to you and do not follow their whims, and beware (be on the alert) that they may deviate you away from even some part of what Allah revealed to you". [TMQ 5:49]The speech of Allah (swt) to the Prophet is a speech to his Ummah unless there is an evidence which limits the speech to him. In this case there is no such evidence, so the aforementioned verses order all Muslims to establish the rule. The establishment of the Khaleefah does not mean other than the establishment of the rule and the authority. On the other hand, Allah (swt) made it obligatory upon Muslims to obey those in authority, i.e. the ruler, which indicates that the existence of the ruler is obligatory upon Muslims. Allah (swt) said:"O you who believe obey Allah and obey the Messenger and those in authority amongst you". [TMQ 4:59]Allah (swt) does not order obedience to those who do not exist. This indicates that the existence of the ruler is obligatory. When Allah (swt) orders obedience to those in authority it is an order to establish them. The implementation of the Shari'ah depends upon the existence of the ruler, thus, the establishment of the ruler becomes obligatory as its absence will result in the sin of neglecting the Shari'ah.

Therefore, it is clear from these evidences that the establishment of the rule and the authority amongst Muslims is fard, and it is also clear that the appointment of a Khaleefah who takes the charge of the rule and the authority is compulsory upon Muslims in order to implement the Shari'ah laws; and not for the sake of rule and authority only. Reflect upon what the Prophet said: "The best of your Imams (leaders) are those whom you love and they love you, who pray for you and you pray for them; and the worst of your Imams are those whom you hate and they hate you and you curse them and they curse you." The Messenger of Allah was asked: "Would we not declare war on them (face them with the swords)?" He said: "No, as long as they establish salat (meaning Islam) among you." This hadith is clear in informing about the good and bad leaders, and clear in prohibiting the challengeof their authority as long as they establish the prayer, which in this context indicates upholding of Islam, and establishing its rule.

So the obligation upon Muslims to appoint the Khaleefah who establishes the laws of Islam and conveys its call is a matter which has no doubt with regard to its certainty in the sound texts of Shari'ah. Moreover, it is an obligatory duty due to the fact that Allah (swt) made it fard upon Muslims to establish the authority of Islam and to protect the honour of Muslims. However, this duty is a collective one, so if some people of the Ummah accomplished it, the fard is fulfilled and thus responsibility drops from the rest of the Ummah. And if part of the Ummah was unable to achieve the fard, though they carried out the actions which establish it, then the responsibility remains upon all the Muslims, and the fard remains upon every Muslim as long as Muslims are without a Khaleefah.
To refrain from establishing a Khaleefah for the Muslims is a great sin because it is abstaining from carrying out a very important fard of Islam, upon which the implementation of the divine laws depends, even upon which the presence of Islam in the battlefield of life depends as well. So Muslims as a whole commit a great sin by refraining from establishing a Khaleefah for all Muslims. And if they agreed to remain without a Khaleefah the sin would befall all Muslims in the entire world. If some of the Muslims embarked on working to establish a Khaleefah and the others did not, the sin will drop from the shoulders of those who started to work to establish the Khaleefah, while the fard remains on them until the Khaleefah is appointed. This is so because the involvement in establishing the fard removes the sin for the delay of its fulfilment in its time, and for its non-fulfilment despite one's engagement in the work for establishing it, and despite his hatred of that which prevents him from accomplishing it.As for those who were not engaged in the work for establishing the fard, the sin will remain on them as soon as the three days period has passed, from the departure of the Khaleefah until the appointment of a new Khaleefah, because Allah (swt) has entrusted them with a fard, which they did not carry out nor engage themselves in the work which is required for its completion. Therefore, they are sinful and deserve the punishment and shame from Allah (swt) in this life and the hereafter. They are sinful due to their refrain from establishing the Khaleefah or from the actions which (according to Shari'ah) establish the Khaleefah. It is clear and obvious that a Muslim deserves the punishment of Allah (swt) when he ignores any of the duties enjoined upon him, particularly the duty by which the other duties are implemented and the Shari'ah rules are established and the matter of Islam is brought aloft and the word of Allah (swt) is exalted in the Muslim and the rest of the world.

In regard with some of the ahadith over isolation from the people, and that confining oneself to adhere to the matters of personal worship, these ahadith do not serve as an evidence that permits abstaining from establishing a Khaleefah nor removes the sin due to this abstaining. When somebody studies these ahadith thoroughly he finds them related to the adherence to the deen rather than permitting the abandonment of establishing a Khaleefah for Muslims.

For example, al-Bukhari narrated about Bisr ibn Obaydellah al-Hadhrami that he heard Abu Idrees al-Khoolani say that he heard Huthaifah ibn al-Yaman saying: "The people used to ask the Prophet of Allah about the good and I used to ask him about the bad in fear that it might catch me. So I said: O Prophet of Allah ! We were in times of jahilliyah and mischief then Allah brought us this good, so is there any mischief after this good? He said: Yes. I said: Will there be any good after that mischief? He said: Yes, and it has smoke. I said: What is its smoke? He said: (Some) people guide without any guidance, you recognise some (from them) and deny some. I said: Will there be a mischief after that good? He said: Yes, (some) people who invite at the doors of hell, whoever accepted their invitation they throw him in it (hell). I said: O Prophet of Allah , describe them to us. He said: They are of our own skin (of our people) and talk our language. I said: What do you order me to do if that (matter) caught me? He said: Adhere to the jama'ah of Muslims and their Imam. I said: What if the Muslims have no jama'ah nor an Imam? He said: Then you abandon all those groups, even if you have to grab with your teeth the trunk of a tree till death comes to you as such." This hadith is clear in its expression that the Prophet orders Muslims to adhere to the jama'ah of Muslims and to adhere to their Imam, and to leave those who invite people to the doors of hell. When the questioner asked him that in case the Muslims have no Imam and no jama'ah what he has to do in regard with those who call at the doors of hell, the Prophet ordered him to abandon these groups, not to disassociate himself from the Muslims nor to abstain from the action for establishing an Imam. So his order is clear, disassociate yourself from all those groups, and he emphasised the dissociation of those groups even to the extent that his isolation from them would make him clench to the trunk of a tree until death comes to him. It means adhere to your deen by staying away from the misleading callers who are at the doors of hell. In this hadith there is no excuse or permission (for anybody) to abandon the work for establishing a Khaleefah, it is, rather, confined to the command of adhering to the deen and abandoning the callers at the doors of hell, and the sin will remain on him if he does not work to establish a Khaleefah. So he is ordered to abandon the misleading groups in order to save his deen from the callers of the misguidance, even if he had to clench to the trunk of a tree, but not to distance himself from the Muslim community and abandon the work for establishing the laws of the deen and establishing an Imam for Muslims.

Another example is what al-Bukhari narrated about Abu Said al-Khudri, who said: "The Messenger of Allah said: The best wealth of the Muslim is imminent to be sheep with which he follows the summits of mountains and the rain falls to save his deen from the affliction." This does not mean that one should isolate oneself from the Muslim community and abandon practising the divine laws and establishing a Khaleefah for Muslims when there is no Khilafah on earth. This hadith rather explains what is the best wealth of the Muslim at the times of temptation, it does not encourage anyone to distance himself from the Muslims and isolate the people.Accordingly, no Muslim on the face of this earth has an excuse to abandon the duty of establishing the deen which Allah (swt) has ordered, that is, the establishment of a Khaleefah for Muslims, when there is no Khilafah on the earth, and no one to implement the hudood (limits) of Allah (swt) to protect the sanctities of Allah (swt), and no one to implement the laws of the deen and unify the Muslim community under the banner of La ilaha illa Allah, Muhammad ur-Rasul Allah. There is no permission in Islam to abandon the work for this duty until it is indeed completed.

Heroes of Islam-3

Sayyid Qutb

9 October 1906 – 29 August 1966

Sayyid Qutb, the doyen of the Ikhwan al-Muslimun, had a very profound impact on the Muslim Arab youth coming of age since late 60s. Western writers in recent years have focused on him as one of the two most influencial Muslim thinkers of this century, the other being Sayyid Maududi. Qutb’s writings prior to 1951 are more of a ‘moralist’. It was after he was introduced to Maududi’s ideas, especially his emphasis on Islam being a complete way of life, and establishment of Allah’s order on earth as every Muslim’s primary responsibility that Qutb changed into a revolutionary. His two years sojourn (1948-1950) in the US opened his eyes to the malise of the western culture and non-Islamic ideologies.

After his return to Egypt he resigned his job in the Education directorate and devoted himself to the idea of bringing a total change in the political system. Ikhwan gained ideological vitality when Sayyid Qutb in his jail cell wrote a book in which he revised Hassan al-Banna Shahid’s dream of establishing an Islamic state in Egypt after the nation was thoroughly Islamized. Sayyid Qutb recommended that a revlutionary vanguard should first establish an Islamic state and then, from above impose Islamization on Egyptian society that had deviated to Arab nationalistic ideologies.

His subsequent 11 years behind prison walls gave him an opportunity to confirm what Maududi’s writing made him aware, and that is what convinced the secular Nasserites to condemn him to death on false accusations.
Sayyid Qutb was born on 8 October 1906, in a village called "Musha" in the township of Qaha in the province of Assyout in Egypt. He entered the elementary and primary school of Musha in 1912 and finished his primary education in 1918. He dropped out of school for two years because of the revolution of 1919. His father was Haj Qutb, son of Ibrahi, and a well-known religious person in his village, and his mother was also a religious lady from a well-known family who cared about him and his two younger sisters, Hamida and Amina, and a younger brother, Muhammad. After completing his primary education in Musha, Sayyid Qutb moved to Cairo for further education where he lived with his uncle, Ahmad Hussain Osman. This was in 1920, when he was 14 years old. It should be noted that he memorized the Qur’an when he was about 10 years old in his village. He lost his father while he was in Cairo, so he convinced his mother to move with him to Cairo, where she died in 1940. After the death of his mother, he expressed his loneliness in several articles (Ummah, My Mother) published in the book, "Atatiaf Alarbaa" (The Four Lights), which his sisters, brother and he wrote.

In Cairo, he completed his high school education and enrolled in the teachers’ college, Darul Oloom, in 1929. In 1939 he qualified as an Arabic-Language teacher and received a Bachelor of Arts degree then joined the ministry of education. Very soon (about six years), he left his ministry job as a teacher and devoted his time to freelance writing. A factor leading to his resignation from the teaching job was his disagreement with the ministry of education and many colleagues regarding his philosophy of education and his attitude towards the literary arts.
From 1939 to 1951, an obvious switch in his writing towards the Islamic ideology was noted. He wrote several articles on the artistic expression of the Qur’an, as well as two books titled "Expression of the Qur’an" and "Scenes from the Day of Judgement." In 1948, his book "Social Justice in Islam" was published. In it he made it clear that true social justice can only be realized in Islam. In November 1948, he went to the United States to study educational curricula. He spent two and one half years moving between Washington DC., and California, where he realized the materialistic attitude of the literary arts and its lack of spirituality. He interrupted his stay in the United States and returned to Egypt in August 1950. Sayyid Qutb resumed his job as a teacher and inspector in the ministry of education before he resigned in October 1952 (again because of his repeated philosophical disagreements with the minister of education and many of his colleagues).

The period from 1951 to 1965 included his joining the Ikhwan (The Muslim Brotherhood). His ideas were quite clear about the fallacy of many of the prevailing social and political/economic injustices and the need for Islamic reform, and he became the chief editor of the newspaper of Ikhwan. During his period, several of his books appeared on Islamic ideology and Islam as a complete way of life. He was arrested when the Ikhwan was accused of attempting to overthrow the government in 1954 and was sentenced to 15 years imprisonment with hard labor. He remained in Jarah prison near Cairo for about 10 years after which due to his health condition, he was released when the Iraqi President, Abdul Salam Arif, intervened.
In 1965 he published his famous book, Ma'alim fi-l-Tariq (Milestones), which led to his re-arrest with the accusation of conspiracy against the Egyptian President, Abdul Nasser. He was tried and rapidly sentenced to death based upon many excerpts of his book, Milestones. There was quite an international uproar and protest in various Muslim countries with appeals to President Abdul Nasser to pardon Sayyid Qutb. In spite of several demonstrations and many objections in various Muslim countries, Sayyid Qutb was executed by hanging on August 29, 1966. He left behind a total of 24 books, including several novels, several books on literary arts’ critique, on the education of adults and children, and several religious books, including the 30 volume Commentary of the Qur’an.

Sayyid Qutb will always be remembered for his legacy of clearly defining the basic ideas of the Oneness and sovereignty of Allah, the clear distinction between pure faith and the association of partners with Allah (Shirk) overt and hidden, and the only hope for salvation of humanity. Sayyid Qutb was smiling when he was executed, showing his conviction of the beautiful life to come in paradise – a life he definitely and rightfully deserved.

Heroes of Islam-2

Sayyid Abul Ala Maududi

September 25, 1903-September 22, 1979

Abul Ala was born on Rajab 3, 1321 AH (September 25, 1903 AD) in Aurangabad, a well-known town in the former princely state of Hyderabad (Deccan), presently Maharashtra, India. Born in a respectable family, his ancestry on the paternal side is traced back to the Holy Prophet Muhammad (peace and blessing of Allah be on him).The family had a long-standing tradition of spiritual leadership and a number of Maududi’s ancestors were outstanding leaders of Sufi Orders. One of the luminaries among them, the one from whom he derived his family name, was Khawajah Qutb al-Din Maudud (d. 527 AH), a renowned leader of the Chishti Sufi Order. Maududi’s forefathers had moved to the Subcontinent from Chisht towards the end of the 9th century of the Islamic calendar (15th century of the Christian calendar). The first one to arrive was Maududi’s namesake, Abul Ala Maududi (d. 935 AH).Maududi’s father, Ahmad Hasan, born in 1855 AD, a lawyer by profession, was a highly religious and devout person. Abul Ala was the youngest of his three sons.

Educational & Intellectual Growth:
After acquiring early education at home, Abul Ala was admitted in Madrasah Furqaniyah, a high school which attempted to combine the modern Western with the traditional Islamic education. After successfully completing his secondary education, young Abul Ala was at the stage of undergraduate studies at Darul Uloom, Hyderabad, when his formal education was disrupted by the illness and eventual death of his father. This did not deter Maududi from continuing his studies though these had to be outside of the regular educational institutions. By the early 1920s, Abul Ala knew enough Arabic, Persian and English, besides his mother-tongue, Urdu, to study the subjects of his interest independently. Thus, most of what he learned was self-acquired though for short spells of time he also received systematic instruction and guidance from some competent scholars. Thus, Maududi’s intellectual growth was largely a result of his own effort and the stimulation he received from his teachers. Moreover, his uprightness, his profound regard for propriety and righteousness largely reflect the religious piety of his parents and their concern for his proper moral upbringing.

Involvement in Journalism:
After the interruption of his formal education, Maududi turned to journalism in order to make his living. In 1918, he was already contributing to a leading Urdu newspaper, and in 1920, at the age of 17, he was appointed editor of Taj, which was being published from Jabalpore, a city in the province now called Madhya Pradesh, India. Late in 1920, Maududi came to Delhi and first assumed the editorship of the newspaper Muslim (1921-23), and later of al-Jam’iyat (1925-28), both of which were the organs of the Jam’iyat-i ‘Ulama-i Hind, an organisation of Muslim religious scholars. Under his editorship, al-Jam’iyat became the leading newspaper of the Muslims of India.

Interest in Politics:
Around the year 1920, Maududi also began to take some interest in politics. He participated in the Khilafat Movement, and became associated with the Tahrik-e Hijrat, which was a movement in opposition to the British rule over India and urged the Muslims of that country to migrate en masse to Afghanistan. However, he fell foul of the leadership of the movement because of his insistence that the aims and strategy of the movement should be realistic and well-planned. Maududi withdrew more and more into academic and journalistic pursuits.

First Book:
During 1920-28, Maulana Maududi also translated four different books, one from Arabic and the rest from English. He also made his mark on the academic life of the Subcontinent by writing his first major book, al-Jihad fi al-Islam. This is a masterly treatise on the Islamic law of war and peace. It was first serialised in al-Jam’iyat in 1927 and was formally published in 1930. It was highly acclaimed both by the famous poet-philosopher Muhammad Iqbal (d. 1938) and Maulana Muhammad Ali Jauhar (d. 1931), the famous leader of the Khilafat Movement. Though written during his ’20s, it is one of his major and most highly regarded works.

Research & Writings:
After his resignation from al-Jam’iyat in 1928, Maududi moved to Hyderabad and devoted himself to research and writing. It was in this connection that he took up the editorship of the monthly Tarjuman al-Qur’an in 1933, which since then has been the main vehicle for the dissemination of Maududi’s ideas. He proved to be a highly prolific writer, turning out several scores of pages every month. Initially, he concentrated on the exposition of ideas, values and basic principles of Islam. He paid special attention to the questions arising out of the conflict between the Islamic and the contemporary Western whorl. He also attempted to discuss some of the major problems of the modern age and sought to present Islamic solutions to those problems. He also developed a new methodology to study those problems in the context of the experience of the West and the Muslim world, judging them on the theoretical criterion of their intrinsic soundness and viability and conformity with the teachings of the Qur’an and the Sunnah. His writings revealed his erudition and scholarship, a deep perception of the significance of the teachings of the Qur’an and the Sunnah and a critical awareness of the mainstream of Western thought and history. All this brought a freshness to Muslim approach to these problems and lent a wider appeal to his message.

In the mid ’30s, Maududi started writing on major political and cultural issues confronting the Muslims of India at that time and tried to examine them from the Islamic perspective rather than merely from the viewpoint of short-term political and economic interests. He relentlessly criticised the newfangled ideologies which had begun to cast a spell over the minds and hearts of his brethren-in-faith and attempted to show the hollowness of those ideologies. In this connection, the idea of nationalism received concerted attention from Maududi when he forcefully explained its dangerous potentialities as well as its incompatibility with the teachings of Islam. Maududi also emphasised that nationalism in the context of India meant the utter destruction of the separate identity of Muslims. In the meantime, an invitation from the philosopher-poet Allama Muhammad Iqbal persuaded him to leave Hyderabad and settle down at a place in the Eastern part of Punjab, in the district of Pathankot. Maududi established what was essentially an academic and research centre called Darul-Islam where, in collaboration with Allama Iqbal, he planned to train competent scholars in Islamics to produce works of outstanding quality on Islam, and above all, to carry out the reconstruction of Islamic Thought.

Founding the Party:
Around the year 1940, Maududi developed ideas regarding the founding of a more comprehensive and ambitious movement and this led him to launch a new organisation under the name of the Jamaat-e-Islami. Maududi was elected Jamaat’s first Ameer and remained so till 1972 when he withdrew from the responsibility for reasons of health.

Struggle & Persecution:
After migrating to Pakistan in August 1947, Maududi concentrated his efforts on establishing a truly Islamic state and society in the country. Consistent with this objective, he wrote profusely to explain the different aspects of the Islamic way of life, especially the socio-political aspects. This concern for the implementation of the Islamic way of life led Maududi to criticise and oppose the policies pursued by the successive governments of Pakistan and to blame those in power for failing to transform Pakistan into a truly Islamic state. The rulers reacted with severe reprisal measures. Maududi was often arrested and had to face long spells in prison.
During these years of struggle and persecution, Maududi impressed all, including his critics and opponents, by the firmness and tenacity of his will and other outstanding qualities. In 1953, when he was sentenced to death by the martial law authorities on the charge of writing a seditious pamphlet on the Qadyani problem, he resolutely turned down the opportunity to file a petition for mercy. He cheerfully expressed his preference for death to seeking clemency from those who wanted, altogether unjustly, to hang him for upholding the right. With unshakeable faith that life and death lie solely in the hands of Allah, he told his son as well as his colleagues: "If the time of my death has come, no one can keep me from it; and if it has not come, they cannot send me to the gallows even if they hang themselves upside down in trying to do so." His family also declined to make any appeal for mercy. His firmness astonished the government which was forced, under strong public pressure both from within and without, to commute the death sentence to life imprisonment and then to cancel it.

Intellectual Contribution:
Maulana Maududi has written over 120 books and pamphlets and made over a 1000 speeches and press statements of which about 700 are available on record.
Maududi’s pen was simultaneously prolific, forceful and versatile. The range of subjects he covered is unusually wide. Disciplines such as Tafsir, Hadith, law, philosophy and history, all have received the due share of his attention. He discussed a wide variety of problems C political, economic, cultural, social, theological etc. C and attempted to state how the teachings of Islam were related to those problems. Maududi has not delved into the technical world of the specialist, but has expounded the essentials of the Islamic approach in most of the fields of learning and inquiry. His main contribution, however, has been in the fields of the Qur’anic exegesis (Tafsir), ethics, social studies and the problems facing the movement of Islamic revival. His greatest work is his monumental tafsir in Urdu of the Qur’an, Tafhim al-Qur’an, a work he took 30 years to complete. Its chief characteristic lies in presenting the meaning and message of the Qur’an in a language and style that penetrates the hearts and minds of the men and women of today and shows the relevance of the Qur’an to their everyday problems, both on the individual and societal planes. He translated the Qur’an in direct and forceful modern Urdu idiom. His translation is much more readable and eloquent than ordinary literal translations of the Qur’an. He presented the Qur’an as a book of guidance for human life and as a guide-book for the movement to implement and enforce that guidance in human life. He attempted to explain the verses of the Qur’an in the context of its total message. This tafsir has made a far-reaching impact on contemporary Islamic thinking in the Subcontinent, and through its translations, even abroad.
The influence of Maulana Maududi is not confined to those associated with the Jamaat-e-Islami. His influence transcends the boundaries of parties and organisations. Maududi is very much like a father-figure for Muslims all over the world. As a scholar and writer, he is the most widely read Muslim writer of our time. His books have been translated into most of the major languages of the world C Arabic, English, Turkish, Persian, Hindi, French, German, Swahili, Tamil, Bengali, etc. C and are now increasingly becoming available in many more of the Asian, African and European languages.

Travels & Journeys Abroad:
The several journeys which Maududi undertook during the years 1956-74 enabled Muslims in many parts of the world to become acquainted with him personally and appreciate many of his qualities. At the same time, these journeys were educative for Maududi himself as well as they provided to him the opportunity to gain a great deal of first-hand knowledge of the facts of life and to get acquainted with a large number of persons in different parts of the world. During these numerous tours, he lectured in Cairo, Damascus, Amman, Makkah, Madinah, Jeddah, Kuwait, Rabat, Istanbul, London, New York, Toronto and at a host of international centres. During these years, he also participated in some 10 international conferences. He also made a study tour of Saudi Arabia, Jordan (including Jerusalem), Syria and Egypt in 1959-60 in order to study the geographical aspects of the places mentioned in the Qur’an. He was also invited to serve on the Advisory Committee which prepared the scheme for the establishment of the Islamic University of Madinah and was on its Academic Council ever since the inception of the University in 1962.
He was also a member of the Foundation Committee of the Rabitah al-Alam al-Islami, Makkah, and of the Academy of Research on Islamic Law, Madinah. In short, he was a tower of inspiration for Muslims the world over and influenced the climate and pattern of thought of Muslims, as the Himalayas or the Alps influence the climate in Asia or Europe without themselves moving about.

His Last Days:
In April 1979, Maududi’s long-time kidney ailment worsened and by then he also had heart problems. He went to the United States for treatment and was hospitalised in Buffalo, New York, where his second son worked as a physician. Even at Buffalo, his time was intellectually productive. He spent many hours reviewing Western works on the life of the Prophet and meeting with Muslim leaders, their followers and well-wishers.
Following a few surgical operations, he died on September 22, 1979 at the age of 76. His funeral was held in Buffalo, but he was buried in an unmarked grave at his residence (Ichra) in Lahore after a very large funeral procession through the city.
May Allah bless him with His mercy for his efforts and reward him amply for the good that he has rendered for the nation of Islam (Ummah).

Heroes of Islam

Imam Hasan al-banna shaheed

October 14, 1906 – February 12, 1949
One can define Imam Hassan al Banna as he saw himself, I am going to use his answer to a Western journalist who asked him: “Tell me who are you?” The Imam responded: “I am a tourist who is seeking the truth, and a human who is searching for the meaning of his humanity amongst people, and a citizen who wants dignity, freedom, stability, and a good life for his nation, in the shade of the Upright Islam. I am a selfless person who, as he found the secret for his existence, called out: ‘My prayers, my sacrifice, my living and my dieing are all devoted to Allah, the Lord of the Worlds. He has no partner. This is what I have been commanded, and I am the first of Muslims’. This is who I am, who are you?”
Hasan al-Banna was the founder of the Muslim Brotherhood or Society of the Muslim Brothers, the largest and most influential Sunni revivalist organization in the 20th century. Created in Egypt in 1928, the Muslim Brotherhood became the first mass-based, overtly political movement to oppose the ascendancy of secular and Western ideas in the Middle East. The brotherhood saw in these ideas the root of the decay of Islamic societies in the modern world, and advocated a return to Islam as a solution to the ills that had befallen Muslim societies. Al-Banna's leadership was critical to the spectacular growth of the brotherhood during the 1930s and 1940s. By the early 1950s, branches had been established in Syria, Sudan, and Jordan. Soon, the movement's influence would be felt in places as far away as the Gulf and non-Arab countries such as Iran, Pakistan, Indonesia, and Malaysia. Driving this expansion was the appeal of the organizational model embodied in the original, Egypt-based section of the brotherhood, and the success of al-Banna's writings. Translated into several languages, these writings have shaped two generations of Sunni religious activists across the Islamic world.
Banna was born in 1906 in Mahmudiyya, Egypt (north-west of Cairo). His father, Shaykh Ahmad al-Banna, was a respected local imam (prayer leader) and mosque teacher, educated at Al-Azhar University, who wrote and collaborated on books on Muslim traditions, and also had a shop where he repaired watches and sold gramophones. Though Sheykh Ahmad al-Banna and his wife owned some property, they were not wealthy and struggled to make ends meet, particularly after they moved to Cairo in 1924; like many others, they found that Islamic learning and piety were no longer as highly valued in the capital, and that craftsmanship could not compete with large-scale industry.
When Hassan al-Banna was twelve years old, he became involved in a Sufi order, and became a fully initiated member in 1922.
When he was thirteen, Banna participated in demonstrations during the revolution of 1919 against British rule.
In 1923, at the age of 16, Al-Banna moved to Cairo to enter the famous Dar al-'Ulum College. Life in the capital offered him a greater range of activities than the village and the opportunity to meet prominent Islamic scholars (in large measure thanks to his father's acquaintances), but he was deeply disturbed by effects of Westernisation he saw there, particularly the rise of secularism and the breakdown of traditional morals. The four years that Al-Banna spent in Cairo exposed him to the political ferment of the Egyptian capital in the early 1920s, and enhanced his awareness of the extent to which secular and Western ways had penetrated the very fabric of society. It was then that Al-Banna became particularly preoccupied with what he saw as the young generation's drift away from Islam. He believed that the battle for the hearts and minds of the youth would prove critical to the survival of a religion besieged by a Western onslaught. While studying in Cairo, he immersed himself in the writings of the founders of Islamic reformism (the Salafiyya movement), including the Egyptian Muhammad 'Abduh), under whom his father had studied while at Al-Azhar. But it was 'Abduh's disciple, the Syrian Rashid Rida), who most influenced Al-Banna. Al-Banna was a dedicated reader of Al-Manar, the magazine that Rida published in Cairo from 1898 until his death in 1935. He shared Rida's central concern with the decline of Islamic civilization relative to the West. He too believed that this trend could be reversed only by returning to an unadulterated form of Islam, free from all the accretions that had diluted the strength of its original message. Like Rida at the end of his life — but unlike 'Abduh and other Islamic modernists — Al-Banna felt that the main danger to Islam's survival in the modern age stemmed less from the conservatism of Al-Azhar and the ulama (which he nevertheless criticized) than from the ascendancy of Western secular ideas.
He was equally disappointed with what he saw as the failure of the Islamic scholars of al-Azhar University to voice their opposition to the rise of atheism and to the influence of Christian missionaries.
In his last year at Dar al-'Ulum, he wrote that he had decided to dedicate himself to becoming "a counselor and a teacher" of adults and children, in order to teach them "the objectives of religion and the sources of their well-being and happiness in life". He graduated in 1927 and was given a position as an Arabic language teacher in a state primary school in Isma'iliyya, a provincial town located in the Suez Canal Zone.
It was to spread this message that Al-Banna launched the Society of the Muslim Brothers in March 1928. At first, the society was only one of the numerous small Islamic associations that existed at the time. Similar to those that Al-Banna himself had joined since he was 12, these associations aimed to promote personal piety and engaged in charitable activities. By the late 1930s, it had established branches in every Egyptian province. A decade later, it had 500,000 active members and as many sympathizers in Egypt alone, while its appeal was now felt in several other countries as well. The society's growth was particularly pronounced after Al-Banna relocated its headquarters to Cairo in 1932. The single most important factor that made this dramatic expansion possible was the organizational and ideological leadership provided by Al-Banna.

In Isma'iliyya, in addition to his day classes, he carried out his intention of giving night classes to his pupils' parents. He also preached in the mosque, and even in coffee-houses, which were then a novelty and were generally viewed as morally suspect. At first, some of his views on relatively minor points of Islamic practice led to strong disagreements with the local religious élite, and he adopted the policy of avoiding religious controversies.
He was appalled by the many conspicuous signs of foreign military and economic domination in Isma'iliyya: the British military camps, the public utilities owned by foreign interests, and the luxurious residences of the foreign employees of the Suez Canal Company, next to the squalid dwellings of the Egyptian workers. Hassan al-Banna is known to have great impact in the modern Islamic thought. He managed to introduce Islam as an all-inclusive system of life, providing a practical example through his society.
He endeavored to bring about the changes he hoped for through institution-building, relentless activism at the grassroots level, and a reliance on mass communication. He proceeded to build a complex mass movement that featured sophisticated governance structures; sections in charge of furthering the society's values among peasants, workers, and professionals; units entrusted with key functions, including propagation of the message, liaison with the Islamic world, and press and translation; and specialized committees for finances and legal affairs.
In anchoring this organization into Egyptian society, Al-Banna skillfully relied on pre-existing social networks; in particular those built around mosques, Islamic welfare associations, and neighborhood groups. This weaving of traditional ties into a distinctively modern structure was at the root of his success. Directly attached to the brotherhood, and feeding its expansion, were numerous businesses, clinics, and schools. In addition, members were affiliated to the movement through a series of cells, revealingly called usar (families). The material, social and psychological support thus provided were instrumental to the movement's ability to generate enormous loyalty among its members and to attract new recruits. The services and organizational structure around which the society was built were intended to enable individuals to reintegrate into a distinctly Islamic setting, shaped by the society's own principles.
Rooted in Islam, Al-Banna's message tackled issues including colonialism, public health, educational policy, natural resources management, Marxism, social inequalities, Arab nationalism, the weakness of the Islamic world on the international scene, and the growing conflict in Palestine. By emphasizing concerns that appealed to a variety of constituencies, Al-Banna was able to recruit from among a cross-section of Egyptian society — though modern-educated civil servants, office employees, and professionals remained dominant among the organization's activists and decision makers.
As the society expanded during the 1930s, it quickly changed from a movement for spiritual and moral reform into an organization directly active on the Egyptian political scene. Concurrent with that transformation, radical tendencies asserted themselves within the organization. A "secret apparatus" (al-jihaz al-sirri) was formed that engineered a series of assassinations of enemies of the brotherhood.
Between 1948 and 1949, shortly after the society sent volunteers to fight in the war in Palestine, the conflict between the monarchy and the society reached its climax. Concerned with the increasing assertiveness and popularity of the brotherhood, as well as with rumors that it was plotting a coup, Prime Minister Nuqrashi Pasha disbanded it in December 1948. The organization's assets were impounded and scores of its members sent to jail. Less than three weeks later, the prime minister was assassinated by a member of the brotherhood. This in turn prompted the murder of Al-Banna, presumably by a government agent, in February 1949, when Al-Banna was still only 43 and at the height of his career.

The New World Order-Freemasons





















From the Shadows, emerges a New World Order ... Their Order


We are all aware of the effects of media propaganda in our daily lives. Few of us however, realize that media propaganda is a well orchestrated global campaign to influence our behavior; our thinking, our dressing, our culture, our lifestyle and virtually every aspect of our life, including our religion.

PRELUDE
August 2nd 1990, Saddam Hussein's forces crashed through the defenses of oil rich Kuwait. In fear of an Iraqi invasion into Saudi Arabia, the United States and her Coalition allies poured into the Arabian peninsula to form a deterrent; a deterrent that would be known as Desert Shield. The result was a series of diplomatic talks; negotiations and counter negotiations that rapidly declined into a no-hope situation. On January 17th 1991 Desert Shield became Desert Storm! The conflict was witnessed by millions through the eyes of CNN and the BBC. Showing propaganda of the systematic eradication of Saddam's forces by a coalition far superior in technological, political and economic power. However, what was little known was that from the outset, the War was engineered, controlled and manipulated by an elite group.

A group which had created the illusion of a man with power, at the head of a million strong army, on the verge of going nuclear. A man who had gained control over one fifth of the worlds oil overnight. However, in reality he was merely a pawn, in amongst many pawns - Just a puppet in a grand master plan, with the Gulf War as a well-orchestrated stepping stone. The orchestrators of the War were by no means strangers to controlling major world events, in fact they have done so for centuries.

From the Shadows they have engineered every major war, revolution and recession. They control Everything You Read, Everything You Hear and Everything You See. They have managed to indoctrinate an entire populous to their way of thinking, and have infiltrated key positions in places of authority. And it is from the Shadows that they have created A New Political Order, A New Economic Order and more sinister A New Religious Order. Their ultimate aim is total global domination and they will stop at nothing to reach their goal. The goal that was outlined in a speech given by a former President of the United States: George Bush: "What is at stake is more than one small country, it is a BIG idea, a New World Order".


ORIGINS OF THE FREEMASONS

In the year 1099, Pope Urban II of France, declared war on the Muslim Caliphate to capture the land of Jerusalem, which was under Muslim rule since 637. The Dome of the Rock was seized by a group of warrior monks calling themselves the "Knights of the Temple of Solomon" or more simply "The Knights Templers". In Jerusalem the Templers learnt the secret arts of the Kabala, an ancient form of Jewish magic, along with its dark rites and rituals. In 1314, Pope Clement 5th declared all Templers as heretics. The Templers subsequently formed an alliance with the King of Scotland, Robert de Bruce and aided him to defeat the strong English army thus achieving an independent Scotland and winning favours with the King.

The Templers had brought themselves back from the brink of destruction and never again would they allow themselves to be destroyed. In 1603 King James 5th of Scotland became King of England by virtue of descent. In doing so Scotland and England joined to form a new Kingdom and the power that the Templers held over Scotland spread to give them a firm grip on the whole of Great Britain. In order to preserve their secret order the name "Templers” would have to die and instead the new name they chose for themselves was the "Freemasons".



FREEMASONS IN BRITAIN
The first Royal member of the Freemasons was Frederick, Prince of Wales. The latest members include Prince Philip, Duke of Edinburgh and consort to the current Queen of England, Elizabeth II, who herself is the grand patron to the Mason. In the years to come the world would witness Europe and America being plagued by wars and revolutions, which were in fact schemes created by an exclusive few driven by hunger for absolute power.



FREEMASONS & THE FRENCH REVOLUTION
In 18th Century France, the majority of the population was very poor whilst the Aristocracy and Royalty lived a life of luxury and extravagance. The Freemasons would use this gap to make the pledge for power (by a carefully planned propaganda war) resulting in the biggest upheaval in French history - the French Revolution. They completely controlled the media system and used it to sway the tide of public opinion. With the people, the politicians and the Military of France under Masonic control, the Freemasons could finally strike. In 1793 King Louis 16th was beheaded in front of a crowd heralding an end to the French monarchy and paving the way for another Masonic controlled state in Europe. In 1904, Marquee du Rosambo, a freemason, said before a packed audience: " We are then in complete agreement that Freemasonry was the only author of the French Revolution."


AMERICA: THE WORLD'S FIRST MASONIC STATE
When the so-called founding fathers of America landed on Plymouth Rock they were faced with a tyrannical British regime. In order to gain complete dominance of the new state, the Masons orchestrated the American War of Independence. The leader who took the war to the British was none other than George Washington, a Freemason. The world's first Masonic State was born-a nation that would represent masonry in every way. A sign of the Masonic presence in America is plainly visible on the dollar bill, which carries a picture of George Washington, the First Freemasonic president in the world, and the picture of the freemasonic symbol of the so-called all seeing “one eye.”


HOW DO THE FREEMASONS CONTROL YOU
The Freemason's recognize that their plan for a global government hinges completely on subjugating the masses to their agenda. The greatest threat to their plan posing more danger than any army or law is the threat of a free-thinking mind. In order to eliminate this threat and to achieve their objective the Masons have set about the boldest plan devised. The complete control of every aspect of human life. YOUR life. And the weapons they are using against you are in your very homes, entertaining you and your children and gradually indoctrinating you without you even realizing. In today's society, people are spending more and more time engaged with modern media, television, cinema, and computer games and the Internet. Popular fiction and popular music are integral part of our lives yet these provide a vast expanse on the information which you are taking either consciously or subconsciously into your mind- information on society ranging from ideals and morals and the difference between right and wrong to the way societies and economies should be structured is passed before you every single day. These media play a significant role in providing the basis for determining an individuals view of the world and everything that exists; thus any one group in complete control of this information placed on these media will in effect have the power to indoctrinate practically the entire populace of the world to their way of thinking and it is this fact that the Freemasons are exploiting. The Masons are using the entertainment industry in particular to condition people to their way of thinking either openly or subliminally; the methods they use vary, but the goal is the same: to impose their beliefs, their ideology and objectives on you in such a way that you begin to think of them as your own.


CONTROL OF THE ENTERTAINMENT INDUSTRY
The products of the masonically-controlled music industry are riddled with subliminal (subconscious) satanic messages. Although the listener may be unaware, backtracking is a form of hypnotism or brainwashing and has the power to be very destructive.

(a) Mozart Wolfgang Mozart, a freemason himself, composed an Opera, i.e. The Magic Flute, which is based on a story taken from ancient Egyptian mythology of Isis and Osiris, The pagan rites of ancient Egyptian Mythology form one of the fundamental aspects of freemasonry.

(b) Michael Jackson Michael Jackson is hailed today as the King of Pop. On the cover of the recent "Dangerous" Album, the freemasonic symbol of the one eye can be found as well as a picture of a bald headed man well known to the Occult (Satanists) as Alistair Crowley. Alistair Crowley himself was a freemason who became a Satanist and wrote the book "The New Law of Man", which stated in it that it would one day replace the Quran as the law of man.

(c) Madonna In her famous song "Like a Prayer" it is not God that the prayer appears to be directed at but Satan. When played backwards, the words "0h hear us, Satan," are clearly audible. The freemasonic one eye has also been featured on the video for one of Madonna’s songs, where Madonna actually appears with the one eye coming out of her forehead. Madonna also appears on a video for one of her songs where she is standing on some writing; closer examination will reveal that this writing is actually Arabic, and is Quranic verses.

(d) The Eagles Their famous song called "Hotel California" when played backwards the words "Yea Satan" can be clearly heard.

(e) Mick Jagger Wrote the song "Sympathy for the Devil".

(f) Church of Satan The "Church of Satan" was headed and founded by Anthony Sans Delivi, the author of the Satanic Bible. It appears that the teachings of this church may have been the integral belief of many famous personalities in the entertainment industry, from rock groups to more mainstream artists; Openly or subliminally their agenda and beliefs and ideals are propagated on the big screen and the small screen, from big-budget Hollywood films to simple cartoons. Ideas spread through the domestic television can reach a far wider audience than movies and cinemas and it is through this media that a new concept is being introduced: The concept of one global leader.

(g) The Simpsons Matt Groening the creator of the most famous cartoons The Simpsons is a self confessed anarchist. He has himself admitted that he wanted to get his own political ideas across within his own work but he wanted to do it in such a way that people find it easy to accept his ideas & the means he chose for this was the cartoon "The Simpsons". There are many lessons programmed to us. These include disregard for authority, either parental or governmental, the bad manners & disobedience is the ways of attaining status amongst people & the ignorance is cool whereas the knowledge is unfashionable. However, what is especially worrying is the masonic undertone in one episode in particular. The father of the family "Homer Simpson" get obsessed by a group of people known as "Stone Cutters" or should they be called the Freemasons. Upon joining the group, his fellow members find a birthmark on him, the mark which makes the rest of the group declare him to be the chosen one. So goes on to say: "I always wondered if there was a god. And now I know. There is, and its me."

(h) Rudyard Kipling Famous for his novel, 'The Jungle Book", Rudyard Kipling another freemason wrote a book "The man who would one day be king". The book is the story of two soldiers who journey to a country on the edge of India and are captured by the local inhabitants, a people called "Kaafirs", named after their country, "Kaafiristan". A necklace is discovered around the neck of one of the soldiers on which is engraved the symbol of the masonic one eye. The Kaafirs revere him as their god and attribute to him the divine attribute of immortality. The man himself first regards himself as a king and then in his new-found power, begins to regard himself as really being a god. From the Muslim perspective it is prophesized that a man would arise from amidst the kaafirs (which means infidels in Islam). He would be recognized by his one eye and would be made a world leader claiming first to be a king and then later to being god.


CONTROL OF THE DRUG INDUSTRY
Drug abuse in terms of monetary value is one of the largest industries in the world. During the 1980’s with the threat of communism taking over Central America, money was urgently required to finance the rebellion movement against communism, and to raise this the CIA allowed drugs to be traded between America and the rest of the world (revealed by American Senator, Jack Bloom). The freemasons have used or created problems within society to turn and manipulate events in accordance with their agenda.


IDENTITY CARDS AND MOBILE PHONES
Advances in technology are the way forward for freemasons; these allow the actions of all individuals in society to be monitored, checked and recorded. Technology is there to restrict the choices you have. Control of the masses means the complete control of every aspect of human life - YOUR life! Shocking acts of terrorism, soaring crime rates and increasing incidences of violence are propounded by film, media and government reports alike, creates strong public sympathy and support for harsh tactics and surveillance techniques. In this way, more and more technology can be introduced and the level of monitoring and surveillance can be increased. They can already find out who talked to you on the phone, where you work, where you shop, what you eat, what you wear, how much you are worth, what you earn, etc. One identity card will allow even closer monitoring and enable a complete psychological profile to be compiled on each and every individual in society. In addition, moves are being made to replace hard currency with a system that relies totally on electronic funds transfer (smart cards). Inside the smart card is a microchip with a tracking device that calculates every single transaction, and thereby log your every movement anywhere in the world.


GLOBAL CONTROL
The Freemasons’ plan for complete global control by one governmental body means that they must pave the way for complete global economic union, complete global legislative and political union and complete global military union. With the formation of the European Economic Community (EEC) the first significant steps in the creation of this global government was taken. The EEC has become a testing ground for the New World Order. Plans are already underway for the establishment of complete monetary union. All this will mean that eventually, in the super state, in the EEC there will be one currency, one economy and one government (a masonic government).


FREEMASONS AND 3rd WORLD COUNTRIES
By the 1970's, it was becoming increasingly clear that the population of Europe and White America was rapidly declining while the 3rd world nations were expanding. Somehow, the gap between western populations and 3rd world population had to be abridged to restore Western (masonic) supremacy on a global scale. In the 1970's, President Jimmy Carter commissioned the Global 2000 report. The findings of the report blamed virtually all of the world's problems on the population growth of non-white people. The report went on as far as recommending elimination of at least 2 billion people in 3rd world nations off the face of the earth by the year 2000 in order to restore Western supremacy.


AIDS - CREATED IN LABS
In the 70's, the AIDS epidemic broke out claiming huge amounts of life in 3rd world nations. On Oct 26th 1986, the Sunday Express became the first Western newspaper to run a front page story confirming the findings of Indian and Soviet newspapers entitled: "AIDS made in lab shock". In this article, a distinguished physician Dr John Seele, and professor Jacob Seegull, a retired director of the institute of biology at Berlin University both concluded that the AIDS virus was man-made. The outbreak of AIDS has been linked to vaccine programmes around the world administered by the World Health Organisation (the medical wing of the United Nations). Germ warfare against the innocent and the weak aimed at eliminating an entire populace off the face of the earth. AIDS is nothing other than the modern day "final solution".


FREEMASONS AND UNITED NATION
The United Nations is a general assembly of the majority of the nations of the world. Britain, France and America are already ranked within the five major powers of it's security council with the others being Russia and China. This means they have enough power to veto any motions passed. In December 1992, the president of the general assembly declared that "the UN must become a functional world parliament", and went on to say that "the UN should be equipped with it's own intelligence service". Already above the law However, the UN has already attained military power. It operates it's own army, an army that stood back while thousands of BOSNIAN Muslims were killed by the Serbs in Bosnia. And instead implement an arms embargo that left the BOSNIAN Muslims without any means of self defence. When UN soldiers were sent to wage war against General Mohamed Farah Aidid, during the months between June and October 1993. American helicopters fired on hospitals, houses and civilian crowds killing hundreds of unarmed people. After an attack in which 71 died, the head of the UN mission, Admiral Jonathan Howe said, "We knew what we were hitting: it was well planned." This was a clear breach of the Geneva Convention, but when the US military attorney was confronted on these points, his reply was that "The Geneva Convention did not apply to the UN forces, on the technicality that the UN is not the signatory to the convention." In other words, UN troops were free to commit any war crimes or atrocities they wanted, and were above any law. In fact, the UN far from bringing peace with it as it claims, instead has spread corruption in the land, leaving a trail of death and destruction wherever it has gone. During the days of the cold war, the very existence of the Soviet Union, meant that the freemasons path to a global government would take time. Now that Communism has been destroyed, it seems that the freemasons can at last use the UN to achieve their goals of a global government, therefore, having the entire world at their grasp with none to stand in their way. Or so they thought. For as the Earth cries out because of the corruption and injustice they have spread over the land, through the agonizing centuries of their dominion, the world is witnessing the reawakening of an old noble warrior "Islam". Since Islam stand against injustice and discrimination, freemasons now trying to portraits Islam an enemy through their media and by spreading misinformation about this great religion. During World War One the Freemasonic governments managed to destroy the Islamic caliphate and annex all its territories. The part now called Iraq was put to British mandate and current borders were defined by them and through the Iran Iraq War. After its independence the USA took over interest in Iraq. In fear of a DEMOCRATIC uprising the CIA aided the Baath party rise to power, making Saddam Hussein the leader of Iraq and an ally to the Masonic states. When Kuwait later started raising its oil prices, it was destroying the war torn economy of Iraq. Threats were made but ignored. The situation worsen until finally Iraqi troops were mobilized to the border. The freemasonic media, the American media in particular, portrayed this as a shock and an outrage. However, it is reported that the US ambassador to Kuwait had prior knowledge of the invasion and Iraq's intentions, as did the CIA. But the US stood still until the invasion. After the Gulf War Saddam is still alive, and Kuwait has been liberated. It remains to be asked exactly what purpose the Gulf War served to the it's freemasonic orchestrators. The Masonic west has long realized that the control of oil is vital to their economies, one of the main reasons is their reliance on cars and road transport. However, although technology exists to mass produce fully operational electric cars, all attempts to do so have been vetoed. This is because oil is crucial to maintaining their world order, without the wealth from oil, Muslim economy would fall, and without the puppet governments and leaders, such as Saddam Hussein, the freemasonic west could not control the Muslim nations. The Gulf wars served many purposes, to promote Western unity, to create divides amongst the Muslims nations, to act as a testing ground for a entire arsenal of military weapons and cocktails of chemicals and drugs, but most of all it served to ensure a strong military presence in the middle east.


WHAT IS THE ROLE OF ISLAM?
As the Earth cries out at the injustice and corruption that they have spread out across the land, through the agonising centuries of their domination, the world is witnessing the awakening of an old warrior, Now the freemasons have another enemy to contend with - an enemy which they thought that they had destroyed; an enemy that will never bow down to the demonic plan and evil of the freemasons. That enemy is Islam.


FREEMASONS AND THE DAJJAL
The last Prophet of God - Muhammad (SAW) said that a man will appear first as a tyrannical king, then he will claim to be a prophet, finally he will claim to be the lord god himself. The Prophet (SAW) further foretold that this liar would start to conquer the world and no place would remain unscathed except the two Holy Cities of Makkah and Madina. He will call to a false religion. He is the Dajjal, meaning "impostor" and he will be born with one eye. It is also known that before the appearance of the Dajjal, a group of people will pave the way for setting up a system to prepare the world for his arrival. In other words, the forerunner to the Dajjal will bear all the characteristics of the Dajjal. The forerunners to the Dajjal are none other than the freemasons.


FREEMASONS AND THE DAJJAL - THE ANTI-CHRIST

Consider the following:

While "One eye" is the official Masonic symbol - Islam says that the Dajjal will be born with one eye. Through the World Bank the Illuminati oppress the 3rd World with unattainable interest loans. Meanwhile Islam teaches that the Dajjal will oppress all who do not follow him. Many viruses have been created or mutated in laboratories including, some say, AIDS. While Islam teaches that the Dajjal will have the ability to spread disease. Likewise Illuminati sponsored scientists are playing "god" by using genetics to alter and "improve" creation. While Islam teaches that the Dajjal will claim the Divine Attributes of God for himself
Today the freemasons weave another kind of magic in the form of hidden or openly propagated messages in films, televisions, cartoons, music and all the other cogs in their well-oiled media machine. And this same media machine has continuously been put into action to slander and destroy the character of Islam. Their arrogance knows no bounds and they obey no law, but that of their own making. The Prophet Muhammad (SAW) said that a time would come when the whole world would gather around to plan the destruction of the Muslims as if they were gathered around a table to take part in a meal. Today the nations of the world are doing just that around the circular tables of the United Nations General Assembly hall. He also said that the time of the Dajjal -The Anti-Christ would be years of confusion, people will believe a liar and disbelieve one who is trustworthy and those who rebel against God will have a say in general affairs. Today, during the time preceding the Dajjal -The Anti-Christ, there is also a time of confusion. The system set up by the freemasons have ensnared many Muslims away from truth using lures such as wealth, materialism and fulfilment of earthly desires. These times of tribulation are like a giant sieve sorting out the true believers from the apostates and the hypocrites. Many have adopted the lifestyle and philosophy of the Dajjal system retaining perhaps only their Muslim name or clothing wearing like a badge to their identity, and in every other way embracing wholeheartedly the system that is being used to eradicate Islam. Embracing the same system that stood back and did nothing when pregnant Muslim women had their bellies ripped open by Serbs, killing them and the contents of their wombs. The same system that stands still while women and little girls are being raped in Kashmir. A system that stood still while mothers saw their children dragged away by soldiers during the night, never to return. The forerunners to the Dajjal have set up this system to destroy Islam, either directly through military and economic coercion or indirectly using ideological warfare. They have divided and conquered, instilling diseases such as nationalism and racism, into the heart of the Ummah. Their biggest fear is Muslim unity and revival of the Message brought by the Last Prophet (SAW) to mankind. And everything they do is geared to prevent this.


THE FREEMASONS AND OIL
The masonic West has long realized that the control of oil is vital to their economies. One of their main reasons is their reliance on cars and road transport. However, although technology exists to mass-produce fully operational electric cars, all attempts to do so have been vetoed. This is because oil is crucial to maintaining their world order. Without the wealth from oil, Muslim economies would fall and without the puppet governments and leaders such as Saddam Hussein the freemasonic West could not control the Muslim nations. Poverty creates unity. And Muslim unity is the greatest fear to the forerunners to the Dajjal.


CONCLUSION
The Gulf wars served many purposes to promote Western unity, to create divides among the Muslim nations, to act as a testing ground for an entire arsenal of military weapons and cocktails of chemicals and drugs. But most of all, it served to ensure a strong military presence in the Middle East. The forerunners to the Dajjal have placed a stronghold in the very heart of Islam itself and laid a firm grip on the Muslim Holy Lands. But although they plan, Allah also plans, and Allah is the Best of Planners. The final victory will be to the Muslims.