Thursday, 24 November 2011

Did You Know?


  • Did you know that non-Jewish Israelis cannot buy or
    lease land in the Zionist entity?

  • Did you know that Palestinian license plates in Zionist entity
    are color coded to distinguish jews from non-jews?

  • Did you know that Israel allots 85% of the water
    resources for jews and the remaining 15% is divided among all Palestinians in the territories? For example
    in Hebron, 85% of the water is given to about 400 settlers, while 15% must be divided among Hebron's
    120,000 Palestinians?

  • Did you know the United States awards the israel $5
    billion in aid each year?

  • Did you know that yearly US aid to israel exceeds the
    aid the US grants to the whole African continent?

  • Did you know that the israel is the only country in the
    Middle East that has nuclear weapons? 

  • Did you know that the israel is the only country in the
    Middle East that refuses to sign the nuclear non-proliferation treaty and bars international
    inspections from its sites? 

  • Did you know that israel currently occupies territories of two sovereign nations (Lebanon and
    Syria) in defiance of United Nations Security Council resolutions? 

  • Did you know that israel has for decades routinely
    sent assassins into other countries to kill its political enemies? 

  • Did you know that high-ranking military officers in
    the israeli Defense Forces have admitted publicly that unarmed prisoners of war were executed by the

  • Did you know that israel refuses to prosecute its
    soldiers who have acknowledged executing prisoners of war? 

  • Did you know that israel routinely confiscates bank
    accounts, businesses, and land and refuses to pay compensation to those who suffer the confiscation?

  • Did you know that israel blew up an American
    diplomatic facility in Egypt and attacked a U.S. ship in international waters, killing 33 and wounding 177
    American sailors? 

  • Did you know that the second most powerful lobby in
    the United States, according to a recent Fortune magazine survey of Washington insiders, is the jewish

  • Did you know that israel stands in defiance of 69
    United Nations Security Council Resolutions? 

  • Did you know that today's israel sits on the former
    sites of more than 400 now-vanished Palestinian villages, and that the israeli's re- named almost
    every physical site in the country to cover up the traces? 

  • Did you know that it was not until 1988 that israelis
    were barred from running "jews Only" job ads?

  • Did you know that four prime ministers of israel
    (Begin, Shamir, Rabin, and Sharon) have taken part in either bomb attacks on civilians, massacres of
    civilians, or forced expulsions of civilians from their villages? 

  • Did you know that the israeli Foreign Ministry pays
    two American public relations firms to promote israel to Americans? 

  • Did you know that Sharon's coalition government
    includes a party -- Molodet -- which advocates expelling all Palestinians from the occupied

  • Did you know that israel's settlement-building
    increased in the eight years since Oslo? 

  • Did you know that settlement building under Barak
    doubled compared to settlement building under Netanyahu? 

  • Did you know that israel once dedicated a postage
    stamp to a man who attacked a civilian bus and killed several people? 

  • Did you know that recently-declassified documents
    indicate that David Ben-Gurion in at least some instances approved of the expulsion of Palestinians in

  • Did you know that despite a ban on torture by israel's
    High Court of Justice, torture has continued by Shin Bet interrogators on Palestinian prisoners? 

  • Did you know that Palestinian refugees make up the
    largest portion of the refugee population in the world?

  • And finally do you know who is the terrorist
    now ?
  • The picture that ignited the attack on


    A picture that exemplifies the downplayed hatred and racism towards Palestinian muslims by Israelians

    A picture that shows a woman who walks in silence but screams for help from the inside

    A picture that shows the hatred taught in the Israeli community that is passed down from generation to generation

    So who are the real terrorist ?

    They are the people who attack an innocent civilian woman

    They are the people who try to pull her hijab off

    They are the people who took the lands of Muslims and killed thousands without any remorse

    Let's all work togethor to unveil the hidden truth and show the world who is the real



    What Does Islam Say about Terrorism?

    Islam, a religion of mercy, does not permit terrorism. In the Quran, God has said: { God does not forbid you from showing kindness and dealing justly with those who have not fought you about religion and have not driven you out of your homes. God loves just dealers } (Quran, 60:8)

    The Prophet Muhammad used to prohibit soldiers from killing women and children, and he would advise them: "...Do not betray, do not be excessive, do not kill a newborn child" And he also said: "Whoever has killed a person having a treaty with the Muslims shall not smell the fragrance of Paradise.."

    Also, the Prophet Muhammad has forbidden punishment with fire.

    He once listed murder as the second of the major sins, and he even warned that on the Day of Judgment, "The first cases to be adjudicated between people on the Day of Judgment will be those of bloodshed"

    Muslims are even encouraged to be kind to animals and are forbidden to hurt them. Once the Prophet Muhammad said: "A woman was punished because she imprisoned a cat until it died. On account of this, she was doomed to Hell. While she imprisoned it, she did not give the cat food or drink, nor did she free it to eat the insects of the earth"

    He also said that a man gave a very thirsty dog a drink, so God forgave his sins for this action. The Prophet was asked, “Messenger of God, are we rewarded for kindness towards animals?”
    He said: "There is a reward for kindness to every living animal or human"

    Additionally, while taking the life of an animal for food, Muslims are commanded to do so in a manner that causes the least amount of fright and suffering possible. The Prophet Muhammad said: "When you slaughter an animal, do so in the best way. One should sharpen his knife to reduce the suffering of the animal"

    In light of these and other Islamic texts, the act of inciting terror in the hearts of defenseless civilians, the wholesale destruction of buildings and properties, the bombing and maiming of innocent men, women, and children are all forbidden and detestable acts according to Islam and the Muslims. Muslims follow a religion of peace, mercy, and forgiveness, and the vast majority have nothing to do with the violent events some have associated with Muslims. If an individual Muslim were to commit an act of terrorism, this person would be guilty of violating the laws of Islam.

    A Letter to American Scholars and Intellectuals


    A Letter to American Scholars and Intellectuals

    How We Can Coexist


    A little while ago, educated people had been discussing a
    paper prepared by the Center for American Values entitled "What We're Fighting
    For" which was signed by sixty American intellectuals. It centers on a
    number of issues, among the most important of which is to explain the morality
    behind America's war on what they call terrorism and to call the Muslims to
    stand with them, adopt American values, and fight against what they describe
    as Islamic radicalism.

    We welcome dialogue and exchange. Dialogue, in principle,
    is a noble endeavor where we can take a good look at our moral foundations and
    discuss them with the intent of establishing a more just and equitable relationship
    between our nations and peoples. From this point of departure, we the signatories
    to this letter - from the land of the two mosques and the cradle of Islam, the
    Kingdom of Saudi Arabia - present our point of view as an informed alternative
    with the intent of establish an atmosphere of mutual understanding that can
    be adopted by organizations and governments.

    The Dialogue

    We are firmly convinced that it is necessary for people of knowledge and probity
    to enjoy a far-reaching depth of vision. Thit will not permit them to pursue
    choices made by individuals and circles, under the pressure of circumstances,
    that fail to take ethics and human rights into consideration. Such are the
    choices that lead societies to perpetual anxiety, deprivation, and inhuman conflict.

    The language of their discourse is the language of power. This is a mistake,
    since making power the language of dialogue tends to permit the forces of conflict
    to play a difficult and uncertain role in the future.

    At this important juncture in history, we call upon unbiased thinkers to engage
    in earnest dialogue to try and bring about better understanding for both sides
    that will keep our peoples away from the domain of conflict and prepare the way for
    a better future for the generations to come who are expecting a lot from us.

    We must invite everyone to the process of dialogue that we present to our world,
    and do so under the umbrella of justice, morality, and human rights, so we can
    give glad tidings to the world of a process that will bring about for it peace
    and tremendous good.

    To the extent that dialogue is necessary and effective, it must maintain a tone
    of respect, clarity, and frankness. These are the prerequisites for its success.
    Dialogue itself can only be built upon such a foundation, and those participating
    in it must be willing to accept criticism and correction unflinchingly.

    Therefore we say clearly and in total frankness that we are prepared to discuss
    any issue raised by the West, realizing that there are a number of concepts,
    moral values, rights, and ideas that we share with the West and that can be
    nurtured to bring about what is best for all of us. This means that we have
    common objectives. Nevertheless, we, just like you, possess our own governing principles
    and priorities and our own cultural assumptions.

    Our Values and Guiding Principles

    There are a number of basic principles and moral values that govern our dealings
    with other nations. These were set forth fourteen centuries ago by the messenger
    of Islam, Muhammad. This was before human rights organizations existed and before
    there was a United Nations with its international charters.

    Let us look at some of these:

    1. The human being is inherently a sacred creation. It is forbidden to transgress
    against any human being, irrespective of color, ethnicity, or religion. The
    Qur'ân says: "We have honored the descendants
    of Adam." [17:70]

    2. It is forbidden to kill a human soul unjustly. Killing a single person is
    to God as heinous as killing all of humanity, just as saving a single person
    from death is as weighty as saving the lives of all humanity. The Qur'ân
    says: "If anyone killed a person except as recompense
    for murder or spreading havoc in the land, then it would be as if he killed
    all of humanity. And if anyone saved a life, it would be as if he saved the
    lives of all humanity." [5:32]

    3. It is forbidden to impose a religious faith upon a person. The Qur'ân
    says: "There is no compulsion in religion." [2:256]
    A person will not even be considered a Muslim if he or she accepted Islam under

    4. The message of Islam asserts that human relationships must be established
    on the highest moral standards. Muhammad said: "I was only sent to perfect
    good conduct."

    The Qur'ân says: "We sent aforetime our messengers
    with clear signs and sent down with them the scripture and the balance so the
    people could establish justice. And We sent down iron wherein is mighty power
    and many benefits for mankind." [57:25]

    We read in another place in the Qur'ân: "God
    does not restrain you with regard to those who do not fight you on account of
    your faith nor drive you out of your homes from dealing kindly and justly with
    them, for God loves those who are just." [60:8]

    5. All the resources of the Earth were created for humanity. The Qur'ân
    addresses this when it says: "It is He who has created
    for you all that is on the Earth." [2:29]

    These resources were only created for human
    beings to benefit from them within the limits of justice and for the betterment
    of humanity. Therefore, spoiling the environment, spreading havoc on Earth,
    perpetrating violence against weaker nations and fighting to wrest from them
    their wealth and the fruits of their prosperity, is conduct that is reviled
    by God. In the Qur'ân we read: "When he turns his back, his aim is
    to spread mischief throughout the Earth and destroy crops and cattle, but Allah
    does not love mischief." [2:205]
    and: "Do not make mischief in the
    Earth after it has been set in order." [7: 56]

    6. Responsibility for a crime rests solely upon the perpetrator of that crime.
    No one may be punished for the crimes of another. The Qur'ân says: "No
    bearer of burdens must bear the burdens of another." [35:18]

    7. Justice for all people is their inalienable right. Oppressing them is forbidden,
    irrespective of their religion, color, or ethnicity. The Qur'ân states: "And whenever you speak, speak justly, even if a close
    relative is concerned." [6: 152]

    8. Dialogue and invitation must be done in the best possible manner. The Qur'ân
    says: "Invite to the way of your Lord with wisdom and
    good preaching and argue with them in the best manner" [16:125]

    We believe in these principles, as our religion commands us to. They are the
    teachings of Muhammad. They agree to some extent with some of the principles
    that the American intellectuals put forth in their paper. We see that this agreement
    gives us a good platform for discussion that can bring about good for all of

    The Events of September 11 and their Implications

    It is completely unreasonable to turn the tragic events of September 11 into
    a means of categorizing our world's ideologies, civilizations, and societies.
    Those attacks were unwelcome to many people in the Muslim world due to the values
    and moral teachings of Islam that they violated.

    At the same time, we find strange the hasty conclusions made about the motivations
    of the attackers, restricting them to an attack on American society and its
    universal human values. Without going into a lengthy argument about the matter,
    we see it as our right and the right of all impartial thinkers, as well as the
    right of all Americans, to inquire as to why the attackers did not choose some
    other country that adheres to the same Western values? Why did they not turn
    their attention to other nations and societies in Asia and Africa that subscribe
    to idolatrous religions, for they would have been more deserving of attack if
    the issue with the attackers was to fight against those who disagreed with their
    values. Moreover, Islam teaches that the Christians are closer to the Muslims
    than any other people. History tells us that the prophet of Islam, Muhammad,
    during the early years of Islam, sent a group of his followers to one of the
    Christian kings of Ethiopia, because his kingdom enjoyed an unparalleled recognition
    of rights. It also tells us that Prophet Muhammad sent a letter to the Christian
    king of Rome and one to the Christian king of the Copts. Both letters were received
    graciously. The Qur'ân speaks about the Christians as being the most morally
    virtuous in their dealings of all religious societies outside of Islam: " You
    will find that the strongest among men in enmity to the believers are the Jews
    and pagans, and you will find that the nearest of them in love to the believers
    are those who say: 'We are Christians'." [5:82]

    Why must we ignore this history and permit a superficial and premature reading
    of events? This is not all. The laws that Islam came with are there to establish
    a stable life for both those who believe in it and those who do not. Furthermore,
    the Qur'ân describes the Prophet Muhammad a "a mercy to all humanity".
    Yet, when one faction prefers to create a conflict with the Muslims or to ignore
    their rights, then Islam responds by resistance and self defense, which are
    among the objectives of jihad. The West must realize that by blocking the specific
    options and moderate aspirations of the Muslim world and by creating conflicts,
    they will bring about perspectives in the Muslim world that will be hard to
    overcome in the future and will create problems for generations to come all
    over the world.

    It is unreasonable to assume that those who attacked the United States on September
    11 did not feel in some way justified for what they did because of the decisions
    made by the United States in numerous places throughout the world. We by no
    means hold the view that they were justified in striking civilian targets, but
    it is necessary to recognize that some sort of causative relationship exists
    between American policy and what happened.

    From another angle, if we were to assume that the perpetrators of the September
    11 attacks against the United States were the work of some special faction from
    within Europe, China, or Japan, or even a religious faction of the Jews, would
    America's decision then have been to subject them and their nations to the type
    of aggression that they are now confronting the Muslims with? This policy only
    supplies more evidence to the alleged perpetrators and their sympathizers for
    their claim that America is oppressing and aggressing against the Muslim world.

    The events of September 11 should be an impetus for establishing a new assemblage
    of international institutions to establish justice and secure people's rights.
    They are needed to supplant institutions like the United Nations General Assembly
    and the UN Security Council that were established after the two World Wars to
    defuse the war between imperious nations. Those institutions failed to realize
    justice and security for the weaker peoples or protect their countries. Institutions
    are needed that will not act merely as a theatre for extending the reach of
    the great powers. How many peoples have become wretched and had their resources
    stripped away from them by force for the benefit those overbearing powers.

    Likewise, those events should make us turn our attention to the fact that exaggerated
    strength, no matter how many ways it might manifest itself, is never a sufficient
    guarantee of security. A small group, if they have the will, can cause massive
    harm and injury to their opponents, no matter how strong those opponents might

    We have learned from history that power is not the only way to guarantee security,
    since the types of guarantees that come with sheer power carry with them the
    seeds of failure and collapse and are always accompanied by resentment and discontent
    from one side and arrogance from the other. But when those guarantees are built
    upon justice, then the possibility of their success is far greater.

    If the Americans view what happened on September 11 as a turning point for them
    in how they define their relationship with the Muslims generally, not merely
    with the group of people that actually carried it out, then can we be blamed
    when we see that the presence of the Jewish state of Israel on Palestinian land
    and the control they hold over it through the support of the major powers was
    and still is a decisive factor in defining and shaping our relationship with
    the West, as well as with its values and institutions?

    Our Position on America

    We can easily see today that the Eastern block - Japan and China - seems more
    alien to the understanding of the Islamic World than does the West. There are
    many more bridges connecting the Islamic World to the West than there are connecting
    it to the East. There likewise exist mutually beneficial relationships and common
    interests between the Muslim world and the West. It should be assumed that the
    West perceives it in their best interests for there to be balance and stability
    in the Muslim World and that it knows that the Muslim lands have provided much
    for them, especially economically. The West is the primary beneficiary of Muslim
    economic strength.

    In spite of this, every individual in the Muslim World perceives that China
    and Japan have not caused the Muslim World any clear problem, nor have they
    done anything detrimental to its concerns, countries, and societies. The average
    Muslim perceives Easterners to be more just, balanced, and more clement than
    the West. This feeling has been instilled in the minds of the individual members
    of Muslim society by the West itself.

    If the United States sought to withdraw from the world outside its borders and
    removed its hand from inflammatory issues, then the Muslims would not be bothered
    whether or not it is a progressive, democratic, or secular nation.

    The disagreement between us and American society is not about values of justice
    or the choice of freedoms. Values, as we see it, are of two types. First there
    are those basic human values shared by all people, values that are in harmony
    with the innate nature of the human being and that our religion calls us to.
    Then there are those values that are particular to a given society. That society
    chooses those values and gives preference to them. We do not wish to compel
    that society to abandon them since our religion teaches us that there is no
    compulsion in religion.

    It goes without saying that a number of those values are social preferences
    that are drawn from their given environment.

    Likewise, we do not accept that others can force us to change our values or
    deny us the right to live by them. We see it as our right - and the right of
    every people - to make clear to others what we believe in order to foster better
    understanding between the people of the Earth, bring about the realization of
    world peace, and create opportunities for those who are searching for the truth.

    The United States, in spite of its efforts in establishing the United Nations
    with its Universal Declaration of Human Rights and other similar institutions,
    is among the most antagonistic nations to the objectives of these institutions
    and to the values of justice and truth. This is clearly visible in America's
    stance on the Palestinian issue and its unwavering support for the Zionist occupation
    of Palestinian land and its justification of all the Zionist practices that
    run contrary to the resolutions passed by the United Nations. It is clearly
    visible in how America provides Israel with the most advanced weapons that they
    turn against women, children, and old men, and with which they topple down people's
    homes. At the same time, we see the Bush administration mobilizing its military
    strength and preparing for war against other countries like Iraq, justifying
    its actions with the claim that these countries are perpetrating human rights
    abuses and behaving aggressively towards their neighbors.

    This conduct of theirs creates in others a mental image of the United States
    of America as a nation that respects neither international organizations nor
    the moral principles upon which democracy rests.

    A number of the values mentioned by those American thinkers are not exclusively
    American values. They come from many sources and represent the contributions
    of many civilizations, among them the Islamic civilization. Muslims and many
    others throughout the world do not see these values in America, because those
    values are effectively concealed by America's actions. The ideal circumstances
    for cooperation will not be realized as long as American civilization remains
    in perpetual fear of growing weak or losing its hold on the world, and is perpetually
    concerned with keeping others from developing, especially the nations of the
    so-called third world.

    Islam and Secularism

    The signatories to the American paper focused on the necessity of the separation
    of church and state, and they considered this to be a universal value that all
    the nations of the Earth should adopt. We Muslims approach the problem of the
    relationship between religion and the state differently. Our understanding is
    to protect the will of the majority and their rights while also protecting the
    rights of the minority. Islam is a comprehensive religion that has specific
    laws addressing all aspects of life. It is difficult for a nation to be respected
    and taken seriously by its people in an Islamic environment without adopting
    the laws of that religion in general. State adoption of the religion does not
    mean an infringement on the particular needs of the minorities who live within
    it or their being forced to abandon their religion and embrace Islam. The idea
    that there is no compulsion in religion is firmly planted in the Muslim mindset
    and is clearly stated in the Qur'ân. The separation of church and state
    that the American thinkers are calling to in their letter shows a lack of understanding
    of how religion acts as a formative basis for culture in Islamic societies.
    We see secularism as inapplicable to Muslim society, because it denies the members
    of that society the right to apply the general laws that shape their lives and
    it violates their will on the pretext of protecting minorities. It does not
    stand to reason that protecting the rights of the minority should be accomplished
    by violating the rights of the majority. We see that the real concern of a religious
    minority is the protection of its rights and not the violation of the rights
    of the majority, since infringing upon the rights of the majority is not conducive
    to social stability and peace, whereas the rights of the minority in Muslim
    society are protected.

    We believe that Islam is the truth, though it is not possible for the entire
    world to be Muslim. It is neither possible for us to force others to think the
    way we do, nor would Islamic Law allow us to do so if we were able to. This
    is a personal choice in Islamic Law. The thing that we have to do is explain
    the message of Islam, which is a guidance and a mercy to all humanity. However,
    we are not heedless of the necessities brought about by the present state of
    humanity and of the need to remove the obstacles that prevent people from properly
    understanding the message of Islam so they can, if they choose, adopt it of
    their own free will.

    The Muslims have the right to adhere to their religion, its values, and its
    teachings. This is an option that it will be difficult to try and withhold from
    them. Nevertheless, what we present is a moderate and balanced understanding
    and go forward to propagate it, and the West shall see that it is very different
    than the notions that they have about Islam. This is if the West is truly willing
    to afford us, our religion, and our abilities proper recognition, or at least
    willing to study the facts of our religion and our values in a rational and
    objective manner.

    Islam is not an enemy of civilization, but it rejects utilizing the notion of
    civilization for negative ends. Nor is Islam an enemy of human rights and freedoms,
    but it rejects transforming freedoms and rights into a tool for conflict just
    as it rejects relying upon a limited cultural vision as if it is a universal
    law that must be generally applied to all, forcibly if need be. Continuing to
    insist upon this vision, even if it is depicted as religiously tolerant, is
    no less extreme than what goes on in those radical religious groups.

    Oppressing others necessarily means that a choice in favor of conflict has been
    made. It is the catalyst that inflames the strength of resistance, which crates
    conditions where causing injury to others takes little instigation. The West
    has to realize that destruction is the least technologically dependant product
    in the world. It can be produced in countless ways. This will give birth to
    more forms of radicalism within all societies, including those that adopt separation
    of church and state. Those might actually turn out to be the most proficient
    practitioners of this type of extremism.

    The Just War and Terrorism

    The West often speaks of the problem of terrorism and radicalism. In our view,
    this problem is a serious one for the world and a number of measures must be
    taken to deal with it. At the same time, we wish to emphasize the following
    points that appear to us very reasonable:

    First, radicalism is not intrinsically tied to religion. Radicalism can take
    many forms, political, economic, or ideological. These should be given the same
    level of attention, because they seek to overturn the moral principles and the
    systems that secure human rights throughout the world.

    Also, religious radicalism is not restricted to one particular religion. We
    admit there are radical elements among Muslims; we are also well aware that
    every religious persuasion in the world has its radical elements. Those who
    study religious thought and culture attest to this fact. Therefore, it is both
    unreasonable and unjust to irrationally push the issue of Islamic radicalism
    and then take a course of action that will further instigate it without dealing
    with all forms of radicalism in the world, both religious and otherwise.

    Second, while we believe that the world is confronted by terrorism and radicalism
    in the broad sense that we have just described, we should also consider that
    there are a host of other problems that the world is facing with respect to
    rights, freedoms, and basic human needs like education, health, and nutrition.
    All of these need to be addressed.

    We are on the realization that many of the extremist Islamic groups - as they
    are called - did not want to be that way when they started, but were forced
    into that category by political or military forces or their media machinery
    that blocked their access to channels of peaceful expression. Such powers were
    able to do away with any possible opportunity for moderation and to strike at
    the rights of people. This is the major cause for the extremism of Islamic movements
    and groups. We are also on the realization that this same situation is right
    now occurring under the guise of the Western program known as the War on Terror.

    Stability is the basis for rights and freedoms throughout the world. When we
    deny people stability and force them to live in perpetual anxiety, oppression,
    and misery, then they become more likely to act in an immoral and unethical
    manner. Bitter reality is what sets down decisions. Moreover, it is sometimes
    what shapes people's thoughts. When people wait a long time without their rights
    being addressed, it becomes highly likely that they will behave in ways that
    are difficult to predict and that lead to uncertain consequences.

    We seriously call upon the West to become more open to Islam, look more seriously
    at its own programs, and behave more mildly with the Islamic world. We also
    call upon them to earnestly review their position on Islam and to open channels
    of dialogue with prominent Islamic thinkers representing the broad current
    of Islamic thought and intellectuals and decision makers in the West.

    It is important for the West to realize that most of the Islamic movements throughout
    the Muslim world and elsewhere are essentially moderate. It is necessary to
    maintain this situation. Moderate movements should have their rights respected.
    Nothing should be allowed to inflame situations for any reason. People need
    to be able to conduct themselves rationally and with a sense of security.

    We are committed to fighting against terrorism, whether it comes from the Muslims
    or elsewhere. However, as long as the matter is being referred back to moral
    values, then why not mention other radical extremists? Why not talk about the
    Palestinians who are exposed, especially in these days, to most loathsome kind
    of terrorism possible? Their cities and refugee camps are being torn to the
    ground, mass murder is being carried out against them, and a suffocating siege
    is being imposed upon their innocent civilians. This is not being carried out
    by some individuals or secret organizations. It is being executed by the state
    of Israel, a member of the United Nations.

    If the purpose is to pull up terrorism from its roots, then all out war is not
    the appropriate course of action, but peace and justice is. The world must seek
    this in Palestine and elsewhere.

    Terrorism, according to the restricted meaning that it is being used for today,
    is but one of the forms of wrongful aggression being carried out against lives
    and property. It is immoral to focus on one form of aggression and turn a blind
    eye to all others, even though they might be more destructive and repugnant.
    This is a clear case of selective vision and the use of double standards.

    Third, concocting conflicts does no good for either side. Those who represent
    conflict are not always the best representatives of this faction or that. There
    is nothing better than justice, consideration of the people's rights and adhering
    to our moral values to dispel the specter of conflict. These principles must
    be maintained even in times of war when we are forced to go down that road.

    In the West, instigating conflict stems from considering and protecting national
    - if not partisan - interests, even at the expense of the rights of others.
    The truth is that this policy is what creates a dangerous threat to national
    security, not only for the West, but for the entire world, not to mention the
    tragic and inhuman conditions that it produces.

    The men throughout the world who are behind these conflicts are, by their decisions
    and their policies, preparing the masses to turn against them. We must intelligently
    monitor their behavior and protect our civil societies and the rights and security
    of our people. We must realize that having conflict mongers in power around
    the world will bring about the worst situation possible for us in the present, as well as for the future generations who will have to face the effects of our personal
    calculations. Yes, we should be optimistic, but we must also be clear in accounting
    for our actions and assessing their affects.

    Civil security is in a perilous situation throughout the world in the shadow
    of this scramble to create conflicts and draw up programs for dealing with them.
    We have to move beyond the slogans and realize that policies of conflict in
    the West are bringing about the destruction of civil security throughout the
    world in the name of fighting terrorism. The number of civilian casualties in
    Afghanistan because of American bombing increases without the American administration
    showing any kind of strain on its mores and values from its so-called "just
    war". In reality, it seems like they are merely creating circumstances
    in order to give a new validation for more confrontations here and there. And
    if the West considers September 11 as an affront to civil security in the West,
    then we can share with it that feeling and even the stance of rejecting attacks
    against civil security throughout the world. But it is important for the West
    to realize that civil security in the Islamic World has not seen stability for
    decades and a lot of the impediments to civil security have come about under
    the umbrella of Western policy and quite possibly due the direct actions of the West.

    It is about time we realize that the use of military force or the power of the
    media provides no real guarantee for the future. Often matters take surprising
    turns, going off in directions that defy our estimation. It is as if the events
    of September 11 showed the uncertainty in this estimation.

    Therefore, creating more avenues for dialogue and the exchange of ideas where
    scholars and thinkers can meet with each other is, in our opinion, the alternative
    to the language of violence and destruction. This is what compels us to write
    this letter and to participate in this discussion.


    Abd al-Muhsin Hilal

    Professor of International Relations, Umm al-Qura University

    Muhammad Salah al-Din al-Dandarawi

    Jounalist and Publisher

    Dr. Nurah al-Sa`d

    Assistant Professor at the School of Arts, Department of Social Sciences,
    King Abd al-Aziz University

    Suhaylah Zayn al-Abidin


    Nurah bint Abd al-Aziz al-Khariji

    Dr. Riyad b. Muhammad al-Musaymiri

    Professor at the School of Theology, al-Imam University

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    Dr. Muhammad b. Salih al-Fawzan

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    Jamil Farisi


    Thamir al-Mayman

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    Professor of Theology, King Khalid University

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    Member of the Islamic Law Commission, al-Rajhi Banking and Investment

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    Professor at the Department of Islamic Studies, King Sa`ud University

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    Professor of Qur'anic Studies and Former Dean of the School of Islamic
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    Justice at the Jeddah Court of Law

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    Justice at the Jeddah Court of Law

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    Head of the Department of Psychiatry, King Fahd Hospital

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    Associate Professor at the School of Arts, King Sa`ud University
    and Associate General Director, World Assembly of Muslim Youth

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    Author, Scholar, and Former Member of the Teachers Board, King Sa`ud

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    Professor of Psychology Former Trustee, King Sa`ud University and
    President of al-Nafi Office for Academic Counseling

    Dr. Mani b. Hammad al-Juhani

    Member of the Consultative Council and General Director, World Assembly
    of Muslim Youth

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    Assistant Professor at the School of Arts, King Sa`ud University

    Dr. Marzuq b. Sunaytan b. Tanbak

    Professor of Arabic Literature, School of Arts, King Sa`ud University

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    Member of the Teachers Board, King Sa`ud University

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    Member of the Teachers Board, King Sa`ud University

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    Member of the Teachers Board, Al-Imam University

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    Founder and Director of the Hunayn School

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    Professor at the Department of Islamic Studies, Girls' College

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    Member of the Teachers Board, King Sa`ud University

    Abd al-Aziz al-Wushayqri

    Justice at the Supreme Court, Riyadh

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    Member of the Teachers Board, Umm al-Qura University

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    Professor at the School of Theology, Al-Imam University

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    Professor of International Relations, King Fahd University

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    Lecturer at the School of Arabic Language, Al-Imam University

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    Professor of Islamic Studies, King Fahd University

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    Assistant General Director of Islamic Propagation

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    Attorney and Former Judge

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    Saudi Intellectual

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    Professor of Theology, Al-Imam University

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    Professor at the School of Islamic Law, Al-Imam University

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    Professor of Mechanical Engineering at the King Abd al-Aziz City
    of Science and Technology

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    Dean of the School of Agriculture and Veterinary Medicine, King Sa`ud

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    Chief of Administration, al-Yamamah Institute of Journalism

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    Lecturer and Education Director

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    University Professor and Regional Director of the World Assembly
    of Muslim Youth, Jizan

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    Professor of Theology, King Sa`ud University

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    Professor of Civil Engineering and former General Secretary, King
    Abd al-Aziz University

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    Former General Director, King Abd al-Aziz University

    Abd al-Rahman b. Abd al-Aziz al-Mujaydil

    Member of the Teachers Board at the School of Theology, Al-Imam University

    Dr. Muhammad b. Abd Allah al-Shamrani

    Professor of Islamic Law, King Sa`ud University

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    School of Medicine, King Sa`ud University

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    Al-Imam University

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    King Abd al-Aziz City for Science and Technology

    Jawahir bint Muhammad al-Khathlan

    Directorate of Girls' Education

    Sulayman al-Majid

    Judge at al-Ahsa Court of Law

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    School of Agriculture, King Sa`ud University

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    Professor at the School of Agriculture, King Sa`ud University

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    Professor of Educational Development, Al-Imam University

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    of Petroleum and Minerals

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    Assistant Professor of Electrical Engineering at the School of Engineering,
    King Fahd University of Petroleum and Minerals

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    Former Member of the Council for Legal Rulings

    Dr. Abd al-Rahman b. Abd Allah al-Jibrin

    Professor at the School of Islamic Law, Al-Imam University

    Dr. Ibrahim Abd Allah al-Lahim

    Professor of Hadîth Studies, AL-Imam University

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    Professor at the School of Agriculture, King Sa`ud University

    Khalid b. Nasir al-Rudayman

    Professor at the School of Agriculture, King Sa`ud University

    Dr. Muhammad b. Sulayman al-Fawzan

    Professor of Hadîth Studies, Al-Imam University.

    Dr. Salih b. Abd Allah al-Lahim

    Professor of Islamic Law, Al-Imam University

    Dr. Khalid b. Ali al-Mushayqih

    Professor of Islamic Law, Al-Imam University

    Ibrahim b. Abd al-Rahman al-Bulayhi


    Tariq b. Abd al-Rahman al-Hawwas

    Professor of Islamic Law, Al-Imam University

    Dr. Ibrahim b. Abd Allah al-Duwaysh

    Islamic Worker and Member of the Teachers Board, Teachers' College

    Dr. Salih b. Abd al-Aziz al-Tuwayjiri

    Professor of Theology, Al-Imam University

    Dr. Abd Allah b. Hamad al-Sakakir

    Professor of Islamic Law, Al-Imam University

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    Professor of Linguistics, Technology College

    Dr. Muhammad b. Ali al-Suwayd

    Chairman of the English Department, Al-Imam University

    Dr.Ibrahim al-Jam`an

    King Fahd Hospital

    Asma al-Husayn

    Professor of Psychology, College of Education

    Jawahir bint Abd al-Rahman al-Juraysi

    Education Director

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    Consultant, King Fahd Hospital

    Dr. Hasan b. Salih al-Humayd

    Former Professor of Qur'anic Studies, Al-Imam University

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    Professor of Islamic Law, Al-Imam University

    Hamad b. Abd al-Aziz b. Abd al-Muhsin al-Tuwayjiri


    Dr. Safar b. Abd al-Rahman al-Hawali

    Former Head of the Department of Theology, Umm al-Qura University

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    Former Professor of Hadîth Studies, Al-Imam University

    Dr. Abd Allah al-Hajjaj

    Consultant, King Fahd Hospital

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    Professor of History, Al-Imam University

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    Consultant, King Fahd Hospital

    Muhammad b. Marzuq al-Mu`aytiq

    Former Appellate Judge and Chief Justice, Al-Zulqa Court of Law

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    Member of the Teachers Board, Al-Imam University

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    Dr. Muhammad Abd al-Latif

    Consultant, King Fahd Hospital

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    Consultant, King Fahd Hospital

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    Former Professor of Qur'anic Studies, Al-Imam University

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    Consultant, King Fahd Hospital

    Ahmad b. Abd al-Rahman al-Suwayyan

    Editor-in-Chief, Al-Bayan Magazine

    Abd Allah b. Abd al-Aziz b. Abd al-Muhsin al-Tuwayjiri


    Seek Forgiveness for Your Sin Earnestly


    All perfect praise is due to Allah The Almighty. May prayers and peace of Allah be upon His truthful Messenger; Muhammad, his family, his companions and those who followed him until the Day of Resurrection.

    These are brief words about Istighfar “seeking forgiveness”, its virtues, its proper times, and its wordings. Furthermore, we will touch upon fruits of Dhikr “remembrance of Allah The Almighty” and the best of it. We ask Allah The Almighty to render it beneficial for all.

    Seeking Forgiveness

    Its virtues:

    1. It is an act of obedience to Allah The Almighty.

    2. It is a reason for forgiving and erasing sins, for Allah The Almighty Says:

    {I said “to them”: Ask forgiveness from your Lord; Verily, He is Oft-Forgiving}. [Nuh 71:10]

    {فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً} نوح: 10

    Transliteration: Faqultu istaghfiroo rabbakum innahu kana ghaffara.

    3. Sending rain, for Allah The Almighty Says:

    {He will send rain to you in abundance}. [Nuh 71:11]

    {يُرْسِلِ السَّمَاء عَلَيْكُم مِّدْرَاراً} نوح: 11

    Transliteration: Yursili assamaa ‘alaykum midrara

    4. Increasing wealth and children, for Allah The Almighty Says:

    {And give you increase in wealth and children}. [Nuh 71:12]

    {وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ} نوح: 12

    Transliteration: Wayumdidkum bi-amwalin wabaneena

    5. Entering Paradise, for Allah The Almighty Says:

    {And bestow on you gardens}. [Nuh 71:12]

    {وَيَجْعَل لَّكُمْ جَنَّاتٍ} نوح: 12

    Transliteration: wayaj’al lakum jannatin

    6. Increasing power in its different forms, for Allah The Almighty Says:

    {And add strength to your strength}. [Hud 11:52]

    {وَيَزِدْكُمْ قُوَّةً إِلَى قُوَّتِكُمْ} هود: 52

    Transliteration: Wayazidkum quwwatan ila quwwatikum

    7. Getting good enjoyment, Allah The Almighty Says:

    {That He may grant you good enjoyment}. [Hud 11: 3]

    {يُمَتِّعْكُم مَّتَاعاً حَسَناً} هود: 3

    Transliteration: yumatti’kum mata’an hasanan

    8. Warding off calamities for Allah The Almighty:

    {Nor will He punish them while they seek “Allah's” Forgiveness}. [Al-Anfaal 8:33]

    {وَمَا كَانَ اللّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ} الأنفال: 33

    Transliteration: wama kanaAllahu mu’aththibahum wahum yastaghfiroon

    9. It is a reason for bestowing abounding grace to every owner of grace, for Allah The Almighty Says:

    {And bestow His abounding Grace to every owner of grace “i.e. the one who helps and serves needy and deserving, physically and with his wealth, and even with good words”}. [Hud 11:3]

    {وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ} هود:3

    Transliteration: Wa yu’ti kulla thee fadlin fadlahu

    10. Worshipers are really in dire need for asking forgiveness for they usually commit sins day and night. So whenever they ask Allah The Almighty to forgive them, Allah The Almighty will forgive them.

    11. It is a reason for sending down mercy for Allah The Almighty Says:

    {Why seek you not the Forgiveness of Allah, that you may receive mercy?}. [An-Naml 27: 46]

    {لَوْلَا تَسْتَغْفِرُونَ اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ} النمل:46

    Transliteration: lawla tastaghfiroona Allaha la’allakum turhamoon.

    12. It acts as the expiation of sins committed at a sitting or gathering.

    13. It is a kind of treading the same path of the Prophet, prayers and peace of Allah be upon him, for he used to ask forgiveness from Allah The Almighty for more than seventy times in a single gathering and in another narration: one hundred times.

    Quotes about Asking Forgiveness

    1. It was narrated that Luqman, may Allah exalt his status, said to his son: “Accustom your tongue to seeking Allah's forgiveness, for surely Allah The Almighty has moments when He does not reject any supplicant.”

    2. ‘Ai’shah; Mother of the Believers, may Allah be pleased with her, said: “It is a fortunate person who “on the Day of Judgement” finds in his record many Du’aas “supplications” for forgiveness.”

    3. Qatadah, may Allah have mercy upon him, said: “This Qur’an guides you to the recognition of your illnesses and to their remedies. Your illnesses are your sins and your medicine is seeking Allah’s forgiveness.”

    4. Abu Al-Minhaal, may Allah have mercy upon him, said: “No neighbor of any servant in his grave is better than “more beloved to him than” Istighfar.”

    5. Al-Hasan, may Allah have mercy upon him, said: “Ask for Allah's forgiveness frequently in your homes, at your tables, on your roads, in your markets, at your meetings, and wherever you are. You never know when you will be granted Allah’s forgiveness.”

    6. Once, a Bedouin said: “Whoever wants to live among us has to seek Allah’s forgiveness great deal, for rain sent down by seeking forgiveness.”

    Favorable times of Seeking Forgiveness

    It is permissible to seek forgiveness at all times; however, it will be obligatory at the times of committing sins. Moreover, it is recommendable at the end of all righteous actions such as seeking forgiveness thrice after every prayer, seeking forgiveness after performing Hajj and the like.

    In addition, it is desirable to seek forgiveness in the last hours before dawn for Allah The Almighty praised those who seek His forgiveness in the last hours before dawn.

    Different Wordings of Istighfar

    1. Sayyid Al-Istighfaar is the best way of seeking forgiveness. It is that the servant says: “O Allah, You are my Lord, there is no God except You. You have created me and I am Your slave and I am keeping my promise and covenant to You as much as I can. I seek refuge with You from the evil of what I do. I acknowledge Your blessing and I acknowledge my sin, so forgive me, for there is none who can forgive sin except You”. [Al-Bukhari]

    «اللهم أنت ربي لا إله الا أنت، خلقتني وأنا عبدك وأنا على عهدك ووعدك ما استطعت، أعوذ بك من شر ما صنعت، أبوء لك بنعمتك عليّ وأبوء بذنبي، فاغفر لي، فإنه لا يغفر الذنوب إلا أنت»

    Transliteration: Allahumma anta rabbiy laa ilaaha illa anta, khalaqtani wa ana ‘abduka wa ana ‘ala ‘ahdika wa wa‘dika ma astata‘tu. A’oodhu bika min sharri ma sana‘tu, aboo’u laka bi ni‘matika ‘alayya wa aboo’u laka bi dhanbi, faghfir li fa innahu laa yaghfir al-dhunooba illa anta

    2. “I seek forgiveness from Allah” [Al-Bukhari]

    «أستغفر الله»

    Transliteration: Astaghfirullah

    3. “O my Lord! Forgive me” [Al-Bukhari]

    «ربِ اغفر لي»

    Transliteration: Rabb iIghfir lee

    4. “O Allah, I have done great injustice to myself, so grant me forgiveness for no one forgives sin except You”. [Al-Albani, authentic]

    «اللهم إني ظلمت نفسي فاغفر لي، فإنه لا يغفر الذنوب إلا أنت»

    Transliteration: Allahumma inni thalamtu nafsi faghfir li, Fa’innahu laa yaghfir al-dhunooba illa anta.

    5. “O my Lord, forgive me and accept my repentance, for You are the Accepter of Repentance, Most Merciful”. [Al-Albani, authentic]

    «رب اغفر لي وتب عليّ إنك أنت التواب الغفور، أو التواب الرحيم»

    Transliteration: Rabbi ighfir li wa tubb ‘alayya innaka anta At-Tawwaab Ar-raheem

    6. “O Allah, I have done great injustice to myself and no one forgives sin except You. So grant me forgiveness from You and have mercy on me, for You are the Oft-Forgiving, Most Merciful”. [Agreed upon]

    «اللهم إني ظلمت نفسي ظلماً كثيراً ولا يغفر الذنوب إلا الله، فاغفر لي مغفرةً من عندك، وارحمني إنك أنت الغفور الرحيم»

    Transliteration: Allahumma inni Thalamtu nafsi Thulman katheeran wa laa yaghfir al-dhunooba illa anta, faghfir li maghfiratan min ‘indika warhamni innaka anta Algh-Ghafoor Ar-Raheem

    7. “I ask forgiveness of Allah the Almighty, besides Whom there is no god, the Ever-Living, the Eternal, and I repent to Him”. [Al-Albani, authentic]

    «أستغفر الله الذي لا إله إلا هو الحي القيوم وأتوب إليه»

    Transliteration: AstaghfiruAllah Al-‘Atheem alladhi laa ilaaha illa huwa Al-hayyu Al-qayyoom wa atoobu ilayhi

    Fruits of Dhikr “Remembrance of Allah The Almighty”

    There are many benefits and fruits of Dhikr, amongst them are:

    1. Drive Satan away.

    2. Pleases Ar-Rahmaan “the Most Gracious” i.e. Allah The Almighty.

    3. Relieve from worry and distress.

    4. Bring happiness and cheerfulness.

    5. Brighten the face.

    6. Increase one’s provision.

    7. Makes Allah The Almighty loves His worshiper.

    8. Makes the worshiper love Allah The Almighty, observe Him, knows Him, return to Him and bring him near to Him.

    9. Makes the person in remembrance get accustomed to the remembrance of Allah The Almighty.

    10. Revive the heart.

    11. Erase sins.

    12. Benefits one at the times of hardships and difficulties.

    13. Eliminates feelings of alienation between the worshiper and his Lord.

    14. It is a reason for sending down tranquility, mercy and angels.

    15. Keeps one busy from Gheebah “Backbiting”, Namimah “tale-bearing” and obscene speech.

    16. Protect one from regret on the Day of Resurrection.

    17. It, along with crying in seclusion “i.e. crying when one is alone from the fear of Allah The Almighty” include one among those whom Allah will shade on the Day of Resurrection with the shade of His Throne.

    18. Guards one against forgetting Allah The Almighty.

    19. Guards one from Nifaaq “hypocrisy”.

    20. It is the easiest and less difficult act of worship. In spite of this fact, it equals freeing a slave and rewarded by great rewards that are better than that of any other act of worship.

    21. It is the tree of Paradise.

    22. Satisfies the heart and fulfills its needs.

    23. Strengthens the wills and determinations of the heart.

    24. Disperses the worries, distresses and sadness of the heart.

    25. Strengthen and fortify one against the soldiers of Satan.

    26. Makes one pay much attention to the affairs of the Hereafter and forget about that of the worldly life.

    27. It acts as the essence and essential part of gratefulness and the whoever does not remember Allah The Almighty is not grateful.

    28. The most honorable person in status before Allah The Almighty is the one who keeps his tongue moist with the remembrance of Allah The Almighty.

    29. Eases the hardness of the heart.

    30. Entails the mercy of Allah The Almighty and supplications of His angels.

    31. All the acts of worship are imposed only for establishing the remembrance of Allah The Almighty.

    32. Allah The Almighty expresses His pride to His angels about those who remember Him most.

    33. Eases difficulties, lessens hardships and eases matters.

    34. Bring bless to time.

    35. Has a magnificent effect in achieving safety. In fact, there is nothing more beneficial for the one who has serious fears than the remembrance of Allah The Almighty.

    36. Enables one to defeat his enemies.

    37. Strengthens the power of the heart.

    38. Mountains and desert express their pride and be pleased with those who remember Allah The Almighty on their grounds.

    39. Constant remembrance in roads, homes, while traveling and staying and in all places strengthens the belief of the worshiper in the Day of Resurrection.

    40. Has a different distinguishing taste other than any act of worship.

    The Best Wording of Dhikr

    “Glory be to Allah, Praise be to Allah, There is no God except Allah, and Allah is the Most Great”.

    «سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر»

    Transliteration: Subhaan Allah, Alhamduli-llaah, Wa Laa Ilaha Ilaa Allah, wa Allahu Akbar

    Such words are the best words of remembering Allah The Almighty after the Noble Qur`an and they are also from the Noble Qur`an. [Based on an authentic hadith reported by Muslim]

    The Great words of Dhikr include:

    • “there is no strength and power except with Allah”.

    «لا حول ولا قوة إلا بالله»

    Transliteration: Laa hawla wa laa quwwata illa Billaah

    It is one of treasures of Paradise [Based on an authentic hadith reported by Al-Bukhari]. In fact, it has an amazing effect in easing difficulties, alleviating burdens and elevating one to sublime degrees.

    • “Glory and praise be to Allah”,

    «سبحان الله وبحمده»

    Transliteration: Subhaan Allahi wa bi hamdihi

    Whoever says it one hundred times a day all his sins even if they were as much as the foam of the sea. [Reported by Al-Bukhari]

    «من قال: سبحان الله وبحمده، في يوم مائة مرة، حطت خطاياه وإن كانت مثل زبد البحر» رواه البخاري

    • “Glory and praise be to Allah, glory be to Allah the Almighty”.

    «سبحان الله وبحمده، سبحان الله العظيم»

    Transliteration: Subhaana Allah wa bihamdih, subhaan Allah il-‘Atheem

    They are two words which are light on the tongue and heavy in the scale, and beloved to the Most Merciful. [Agreed upon]

    «كلمتان حبيبتان إلى الرحمن، خفيفتان على اللسان، ثقيلتان في الميزان: سبحان الله وبحمده، سبحان الله العظيم» متفق عليه

    • “There is no God except Allah Alone, with no partner or associate His is the sovereignty and to Him be praise”.

    «لا إله إلا الله وحده لا شريك له، له الملك، وله الحمد، وهو على كل شيء قدير»

    Transliteration: Laa ilaaha ill-Allah wahdahu la shareeka lah, lahu’l-mulk wa lahu’l-hamd

    Whoever says it ten times in a day, will have “a reward” equivalent to freeing four slaves of the children of Isma‘eel “Ishmael” and whoever says it one hundred times in a day one hundred Hasanaat “good deeds” will be recorded for him, one hundred Sayi’aat “bad deeds” will be erased from him, will have “a reward” equivalent to freeing ten slaves, and he will be protected from Satan for that day. [Reported by Al-Bukhari]

    «من قال: لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير. في يوم مائة مرة، كانت له عدل عشر رقاب، وكتبت له مائة حسنة، ومحيت عنه مائة سيئة، وكانت له حرزا من الشيطان يومه ذلك حتى يمسي...» رواه البخاري


    The fruits of Dhikr “remembrance” can be perfectly attained by doing great deal of it, concentrating on saying them, adhering firmly to the Adhkar of the two ends of the day “Morning and evening remembrance”, sticking to the restricted Adhkar and that are not restricted to a particular time, and keeping away from innovations and transgressing the limits of the rulings of religion.

    May peace and blessing of Allah be upon our Prophet; Muhammad, his family and his companions.

    Dar Al-Qaasim

    O you who have reached sixty and seventy


    In the Name of Allah, the Most Gracious, the Most Merciful.

    All praise and thanks be to Allah Almighty who has created and has created well, Who has taught and has taught well. And peace and blessings of Allah be upon the Prophet; the Guide to the True Religion, and upon his family and his companions who have walked the straight path.

    I have written this message upon the request of one of the Muslim sister to write in this subject; may Allah reward her the best of rewards. The Messenger of Allah, peace and blessings of Allah be upon him, has said: "One who guides to something good has a reward similar to that of its doer." [Reported by Muslim].

    «من دل على خير فله مثل أجر فاعله» رواه مسلم

    This subject is worthy of being written about; there are a lot of people who are in their sixties and more who have neglected the value of time. It was worthy of them to be more aware and benefit from the hours of their lives. The more man gets older, the more understanding and experienced he gets which incites him to understand what happens around him. This message, though is entitled to those who reached sixty and seventy, it also includes one who has reached forty and beyond. As a whole it is directed to every reasonable person who seeks to reform both his religious and worldly affairs.

    O Muslim brother: age is the window to that life that everyone lives, the believer and the infidel... As for the believer, it is in the service and worship of his Creator, Blessed and Exalted be He… he puts before him the words of Allah: {And I (Allâh) created not the jinn and mankind except that they should worship Me (Alone).} [Surat Az-Zâriyât 51:56].

    {وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ} الذاريات: 56

    Transliteration: Wama khalaqtu aljinna waalinsa illaliyaAAbudooni

    As for the infidel, he did not accept servicing and worshipping Allah… he spent his whole days as beasts do… rather, a beast is better than him… a beast glorifies its Lord and worships Him.

    {They are like cattle, nay even more astray; those! They are the heedless ones.} [Surat Al-A'raf 7:179]

    {... أُولَـٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَـٰئِكَ هُمُ الْغَافِلُونَ} الأعراف: 179

    Transliteration: olaika kaalanAAami bal hum adallu olaika humu alghafiloona

    A human being loves to live… and loves all his days to be pleasurable and delightful.

    However, no matter how long a man lives, he loves to describe himself as still being young… he would love to realize a lot of hopes. Here are some of the anecdotes of man:

    Al-Hassan Al-Basri saw a leek with his mother. He said: "O mother! What is this evil tree in your hands?"

    She said: "O my son! What a senile old man you are."

    He said: "O mother: who is older: you or me?"

    A man said to Al-Fadhl ibn Marawan: "how old are you?"

    He answered: "seventy." A few years later he asked him the same question to which he answered: "seventy."

    He said: "did you not give me the same answer twenty years ago?"

    He said: "yes. But I am a friendly man. If I get used to a year I stay in it for twenty years. I will not exceed it to another."

    The Prophet, peace and blessings of Allah be upon him, has told us about this eloquently, he has said, peace and blessings of Allah be upon him: "The son of Adam (i.e. man) grows old and so also two (desires) grow old with him, i.e., love for wealth and (a wish for) a long life." [Reported by al-Bukhari].

    «يكبر ابن آدم ويكبر معه اثنتان؛ حب المال، وطول العمر» رواه البخاري

    My Muslim brother: I wish people would pay attention to the passing of days... and the lapse of ages... as they have been aware of prolonged hopes... and the weaving of dreams!

    Al-Hassan Al-Basri said: O son of Adam: you are but a number of days. When a day ends, some of you ends."

    How many ages have been wasted... and their owners have been wasted!

    How many lives elapsed before the hopes of their owners are fulfilled!

    How many lives have been lived without any purpose!

    How many lives have been spent in other than the obedience to Allah Almighty!

    In the long life there is the argument of Allah against the slave!

    Sure… As your days increase, the argument of Allah Almighty against you increases.

    How many are those who neglected this notion while they are in the sludge of life… struggling for survival.

    Wake up O son of Adam: How many apparent arguments of Allah against you there are while you are heedless!

    The Messenger of Allah, peace and blessings of Allah be upon him, has said: "he, from my nation, who lives long till he reaches the age of seventy, then Allah has excused him in his age." [Narrated by Al-Hakim, authenticated by Al-Albani in Sahih At-Targhib].

    «من عمّر من أمتي سبعين سنة، فقد أعذر إليه في العمر» رواه الحاكم، صحيح الترغيب للألباني

    Qatadah said: "you should know that to live long is perfect proof and argument, we seek refuge with Allah to be discredited by age."

    {Did We not give you lives long enough, so that whosoever would receive admonition could receive it? And the warner came to you. So taste you (the evil of your deeds). For the Zâlimûn (polytheists and wrong-doers) there is no helper.} [Surat Fâtir 35:37].

    {أَوَلَمْ نُعَمِّرْكُم مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ ۖ فَذُوقُوا فَمَا لِلظَّالِمِينَ مِن نَّصِيرٍ} فاطر: 37

    Transliteration: awalam nuAAammirkum ma yatathakkaru feehi man tathakkara wajaakumu alnnatheeru fathooqoo fama lilththalimeena min naseerin

    My Muslim brother: this does not mean that the argument of Allah is not held against who is under seventy. However, he who has passed puberty is more worthy to have the argument of Allah be established against him.

    Al-Hassan Al-Basri said: "he has excused that you are forty; so hurry before your time is due. By Allah, the man in older times used to reproach himself when he reached the age of forty."

    'Umar ibn Abdel-Aziz said: "the argument of Allah is established against the son of forty years so he died because of it."

    O you who has lived long: hold yourself accountable… do not lag behind… be sincere in your work to Whose argument has been established against you… how many proofs there are in long age that break excuses.

    Longevity is a preacher to whoever is preached

    Verily there are lessons and examples in the passing of days… to whoever contemplates and ponders! Rather, there is not a day passing of this life but has a lesson to sane people!

    How many lessons –O man– there are in your life?

    In long life there is increase in understanding… have you benefited from that?

    In long life there is weakness… frailty… have you discerned that?

    Abdul Aziz ibn Abi Rawad said: "he who does not learn a lesson from three will not learn a lesson from anything: Islam, the Quran and old age."

    Some wise man said: he who is missed by the arrows of death will be tied by nights and years."

    Yunus ibn Habib entered the mosque and was supported by two men because of his old age. Some man, who used to accuse him for not liking him, said: what do I see, you are getting old O father of Abdel-Rahman?

    He said: it is what you see. I wonder if you would reach it!

    From the lessons is the death of peers… the parting with loved ones… this is a lesson to be prepared. Imagine O sane person:

    Imagine I lived for ever

    Fulfilled my wishes of sons and wealth

    How can I see those I was familiar with

    And my youth which has gone and never returned

    From them is the repetition of events… seeing the calamities in the self and the siblings… if there is contentment, there is the reward.

    Abdel-Rahman ibn Abi Bakrah, may Allah be pleased with them both, said: "who wishes for long life, let him adapt himself to calamities."

    The virtue of longevity in performing acts of obedience

    This is the great virtue of long life… the reason of the creation is worshipping Allah Almighty. Whoever performs this function perfectly, then he is the luckiest man by his life; it is worthy of him to wish for long life.

    It is like that who deposits a sum of money in his account every day… there is no doubt that it makes him happy if this lasts so that he increases his money. This is the condition of he who deposits in his mortal account… and this is his pleasure. Then what about the pleasure of he who deposits in the immortal account?

    The Messenger of Allah, peace and blessings of Allah be upon him, has said: would I tell you about the best among you?"

    They answered: yes.

    He has said: "the best among you is he who lives longer and performs the best righteous deeds among you." [Al-Albani, authentic due to other narrations].

    «ألاأنبئكم بخيركم؟ قالوا: نعم، قال: خياركم أطولكم أعمارا، وأحسنكم أعمالا» الألباني، صحيح لغيره

    Suleiman ibn Abdel-Malik entered into the mosque of Damascus. He saw an old man crawling; so he said: O sheikh, would it please you to die?

    He said: no.

    Suleiman asked: why and that you have reached what I sea of old age?

    The man said: youth has gone along with its evil, and old age has remained with its goodness. When I sit I mention Allah, when I stand I praise Allah, so I'd love these two things to last for me.

    An old man was asked: how old are you?

    He said: ten years.

    It was said: how is that and you are an old man?

    He answered: I have been a repentant for ten years.

    Mohamed ibn Eissa al-Bughdadi said: "it was said: what belongs to you from your life is the period in which you obeyed Allah, the period you disobeyed Allah in is not to be considered from your life."

    Hilal ibn Yassaf said: "when men of the Medina reached their forty years of age, they used to devote themselves to worship."

    Ibrahim An-Nukha'i said: "they used to seek this worldly life but when they reached forty they sought the Hereafter."

    O Muslim brother: make your life a farm for your day of poverty… exploit its hours in acts of worship… and attend to yourself so that you harvest goodness and survival.

    Beware of wasting your life in other than worshipping Allah Almighty:

    My Muslim brother: your life is a trust entrusted to you by Allah… do not come tomorrow and you have lost His trust!

    So be keen, O sane man, to benefit from your life… and do not waste it in other than obeying Allah Almighty.

    Those who have reached their sixties and seventies should be the keenest people in obeying Allah Almighty… as this is the age of solemnity and carefulness.

    But you would wonder when you see this who reached sixty or seventy crowed over this worldly life… gasping behind its lustrous desires! Neither a religion nor a brain restrains him.

    Such man was supposed to be a role model for others in virtues… good morals… wasting the life of such a man is grand.

    For him we dedicate the words of Shumayt ibn 'Ajlan…

    Shumayt ibn 'Ajlan said: you find the one of them has grown old, his bones weaken, and he has been denied sleep and taste, his mouth wide open, longing for this worldly life, as if he has invented living old, Woe to you!

    Do you wish that youth returns back to you?!

    It is not returning back to you, would you not get hold of yourself in the rest of your life?! Would you not hasten in repentance to Allah?!

    How odd this is! Was there not in old age and the passing of years anything that restrains your light mindedness and lustrous desires?

    Your nights end and your sins increase

    Your life wears out but time is new

    You calculate that the decrease is increase

    But you decrease not increase

    Think and ponder your condition you may

    Remember and sanity may return to you

    How many old men are there who wasted their hours watching TV… abandoning the call of sanity and wisdom!

    How many old men are there who wasted their hours in staying up late at night, fruitlessly, gossiping!

    How many old men are there who wasted their hours with bad company… coming and going!

    'Ali ibn Abi Talib, may Allah be pleased with him, said: "the remaining of the life of a person is priceless. He tries to make up for what has passed and revive what he has made die".

    There is another type who wasted their life in collecting profits… seeking livelihood… you see them busy with kids… unaware of themselves… suddenly here is the cup of Death… they leave behind what is a fortune for others… but for him it is forfeiture!

    Abu Hazim said: "people are two types of workers: a worker in this worldly life for this worldly life; it has occupied him from his Hereafter; he fears poverty for those whom he will leave behind and he secures himself against it; so he wears his life out for the needs of others!

    And a worker in this worldly life for what comes after it; so what is destined for him from it comes to him without any work and he becomes a king before Allah. He would never ask Allah for something and but that He will respond to him!"

    How strange! O you who seek to establish your worldly life, would it not be better to establish your Hereafter!

    O grayed hair who maintain this worldly life

    How many wonders there are in you

    What is the excuse of he who builds a house

    While his body is weak and wrecked

    Beware of Death!

    O you whose life has been prolonged… know that the journey has an end!

    Have you remembered – O wise - how will you conclude this trip?!

    It is: death! The severe end for those who have not prepared for it!

    Masruk said: "when anyone of you reaches his forties, he must be on his guard from Allah."

    Al-Fudhayl ibn 'Ayyad asked a man: how long have you lived?

    He said: sixty years.

    So he said to him: for sixty years you are walking towards your Lord. You are almost there.

    The man said: Truly! To Allah we belong and truly, to Him we shall return.

    Al-Fudhayl said: do you know the interpretation of what you have just said?

    You say: I am a slave to Allah and I shall return to Him. So he who knows that he is a slave to Allah and that to Him he shall return he must know that he is to be held responsible for his actions and that he will be asked about them; so he must prepare an answer.

    The man said to him: then what shall I do.

    He said: easy.

    The man asked: what?

    He answered: perform good deeds in what is left of your life so that what has passed will be forgiven; because if you perform evil deeds in what is left of your life you will be punished for what has passed and what is yet to come.

    So O you whose life has been prolonged: here you are watching the death of people, young and old… yes, Death does not differentiate between the young and the old… but it is closer to the old!

    That is the reason the Messenger of Allah, peace and blessing of Allah be upon him, has said: "the ages of my nation are between sixty and seventy, and the least among them who surpasses them.'' [Authenticated by Al-Albnai]

    «عمار أمتي ما بين الستين إلى السبعين، وأقلهم من يجوز ذلك» صححه الألباني

    My Muslim brother: prepare for the day when you will meet the only Originator of the heavens and the earth… remember the day when you will be alone shrouded in a narrow pit… heavily dark!

    If being seventy is your disease

    Then the only remedy is Death

    If a person has been seventy years walking

    He is to his end is near

    What you should be:

    You should be keen, O wise man, on being always concerned on worshipping Allah... not a day to pass by without you checking the balance of good deeds... just as you are keen in checking your mortal balance of money...

    The most important thing to start with; is the obligations… and the most important of obligations are observing prayers… you should perform them in their due time… in the houses of Allah Almighty (the mosques).

    Make sure to perform them perfectly with reverence… fulfilling all their pillars… as well as their acts from the Prophetic sunnah… be keen in reading the books of the religious scholars which describe the correct manner of prayer; as has been performed by the Prophet, peace and blessing of Allah be upon him.

    Persist in increasing your optional acts of worship… You are in an age where you should hasten to performing righteous deeds… and to grasping the biggest share out of them.

    Try to be early to the mosque… you will be blessed if you accustom yourself to be the first to come… and the last to leave.

    When you come early to the mosque, increase performing optional prayers… and reading from the Book of Allah Almighty… repeat that after concluding the prayers…unless that they are the times when prayers are forbidden to be performed… increase your regular part of the Quran.

    Do not keep company unless with whom is beneficial to you in your religion… keep away from the meetings where Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allah has forbidden) increases… or sexual relations… and even if you sit in a meeting and you felt that its people are heedless, if your heart is full of the love of acts of obedience you will find serenity and tranquility that will delight you.

    Be keen in abiding by the Prophetic invocations of different occasions like the invocation when entering the house, the invocation of getting out of the house, the invocation when eating and drinking, the invocations before sleeping and other invocations.

    Thus, you will always be connected to Allah Almighty… and increase praising Allah, glorifying Him and thanking Him.

    And as most preoccupations are at homes… so you must fill your leisure at home by many means such as performing optional prayers, reciting the Quran, reading useful books and conducting useful conversations with the kids. A home would be changed into a successful school from which successful generations are graduated if its potentials are well-utilized. From home you can phone your kin and relatives to check on their conditions.

    Finally: remember that obeying Allah Almighty is the end which everyone should roam around, it is the means to the happiness of the two homes (this worldly life and the Hereafter). Be keen to be one of its people and avoid the other (sin).

    I ask Allah to make me and you from the people of worship... and may He take us by His mercy to the high grades in this worldly life and after death... and all praise be to Allah Almighty... And peace and blessings of Allah be upon the Prophet and his family and companions.

    Azahari Ahmad Mahmoud