Archive for October, 2007

• counsel • in • fours •

October 29, 2007

Said Ibn Bilal said “Despite committing a sin, Allah still bestows four blessings on His sinful servant – He does not cut off his sustenance, He does not cause his health to deteriorate, He does not make the sin apparent on him for all to see, and He does not hasten his punishment.”

Hatim al-Asam said, “The one who delays four things until four others will find Paradise – sleep until the grave, pride until the accounting [of good and bad deeds], repose until after the crossing of the Siraat, and desires until entering Paradise.”

Hamid al-Laffaf said, “We searched for four things in four others and failed to find them there, but found them in yet another four things – we sought richeness in money but found it in contentment; we sought peace in opulence but found it in poverty; we sought pleasure in abudance but found it in good health; and we sought sustenenance in the earth and found it in the sky.”

Ali Ra said, “Four things, a little of which is still a lot – pain, poverty, fire, and enmity.”

Hatim Al-Asamm said, “Four things are not appreciated except by four types of people – youth is not appreciated but by the old, freedom from worries is not appreciated but by those afflicted with calamities, health is not appreciated but by those in poor health, and life is not appreciated but by the dead.”

The poet, Abu Nuwwas said:

My sins, if i think about them, are many *** But the mercy of my Lord is much vaster.
I do not hope for salvation in any good action I may have done *** Rather in Allah’s Mercy is my hope.
He is Allah my Lord who is my Creator *** And I am [in front of Him] a slave who obeys and submits.
If forgiveness is intended for me then that is mercy *** And if it is other than it then what am I to do?

– Ibn Hajar’s Preparing for the Day of Judgment, pg. 25


• a • special • message •

October 28, 2007

To the filthy raafidi who stumbled upon this blog by typing in disgusting search words about our mother, A’ishah, may Allah be pleased with her

Glad tidings of your seat in Jahannam

Those who harm Allah and His Messenger, Allah has cursed them in this world and in the Next, and has prepared for them a humiliating punishment.” [33:57]

Disgusting human beings walaahi

Do yourself a favor and ask Allah to guide your heart

• hope • for • the • hopeless • sinners •

October 27, 2007

A righteous man was once asked to tell the story of the pivotal moment of his life, the moment in which he first began to apply the teachings of Islam, and the following was his answer:

“When I was a young man, I would not hesitate to perpetrate any sin that was made available to me. Then, one day, I saw a young woman who was perhaps the most beautiful woman I had ever seen. Much tempted by her, I indicated to her that I wanted her to approach me. She seemed nervous, but I thought that she would probably agree to satisfy my sexual desires for money. She approached me with what seemed to be a great deal of trepidation, and when she actually stood before me, she looked extremely terrified.

Feeling sorry for her, I said, ‘Do not fear, for I will not harm you.’

But my words did not lessen her terrible fright in the least; in fact, her situation worsened. She began to tremble like a palm tree leaf trembles with the wind.

I said, ‘Tell me your story.’

She said, ‘By Allah, o my brother, never before this day have I offered my body in this way. Dire need is what has driven me to this, for I have three daughters who have not eaten a single morsel of food for three days now. It was pity for them that brought me to this low point in my life.’

For the first time in my life, I felt pity; her story moved me, and I no longer entertained the intention of taking advantage of her. After she told me where she lived, I took a great deal of money, clothing and food to her house. When I returned to my house, I told my mother what had happened.

My mother knew that I had a book in which I would record all of my evil deeds, and so she said to me, ‘My son, you are a man who has never performed a good deed except for the good deed that you performed today. I know that you have a book in which you record your evil exploits, go now and write in it your good deed.’

I stood up, went to my book, opened it, and found that all of its pages were blank- except for the first page on which was written a single line.

إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ

Verily, the good deeds remove the evil deeds (i.e. small sins)

[Hud : 114]

At that very moment, I raised my hands to the sky and said, ‘By your Might and Majesty, never again will I disobey You.’”

• the • true • signs • of • brotherhood •

October 24, 2007

’Ali Ibn Abi Taalib (radiyallaahu ’anhu) said: “Your brother is o­ne who – if he brings a calamity upon you sometimes, then he does not cease having mercy upon you. Your brother is not the o­ne who – if your affairs become disrupted – starts abusing and insulting you.”

Related by Ibn Katheer in al-Bidaayah wan-Nihaayah (7/128)

• our • beloved • ameer • al • mu’mineen •

October 22, 2007

“For history to write, and for the Muslims to bear witness: that we were killed for the Sake of Allāh, upon our Islāmic principles and everlasting ‘Aqīdah – is better to us with Allāh, than history being written while the Muslims bearing witness against us, that we lived in health and comfort after we have compromised our principles and abandoned the Banner of Jihād. And whoever thought that the Islāmic State will be blessed with dominance without trials and tests, then he is an ignorant one who does not know the biography of the Prophet, صلى الله عليه وسلم.”

– Amīr Al-Mu’minīn, Al-Mulla Muhammad ‘Umar Mujāhid


    Why people love Ameer al-Mu’mineen, al-Mullaa Umar

“Amīr Al-Mu’minīn:

The first to be entitled with this was the Rightly-Guided Khalīfah “‘Umar Ibn Al-Khattāb” – May Allāh be pleased with him, and make him pleased with – and this title stayed with all of the Khulafā’ who came after him, until the end of the Ottoman State a century ago, and we ask Allāh to hasten the return of the Rightly-Guided Khilāfah.

Allāh, Subhānahu Wa Ta’ālā, willed for this title to return and manifest in its Shar’ī sense in another “‘Umar” who resembles his chief in figure and manners.

The first ‘Umar had a tall figure with wide shoulders, and likewise is the description by those who saw our companion ‘Umar.

The first ‘Umar was strict upon the Truth, and was not taken in (the rights of) Allāh by the blame of the blamers, and this is something that no one who has heard or followed the news of our companion ‘Umar doubts.

The first ‘Umar was a man of politics of the top level who had futuristic outlooks which were rarely incorrect, and this is what the signs prove in our age today, and this will appear later in this journal.

The first ‘Umar cut the tree of the Bay’ah (Pledge of Allegiance) of Al-‘Aqabah, so that no one would worship it, and our ‘Umar today destroyed the Buddha statues so that the people would not worship it beside Allāh.

The worldly life came to the ‘Umar of yesterday, and he kicked it with his foot and renounced it, and our ‘Umar today, the worldly life came to him, and it was seductive, so he divorced it three times and preferred the caves over castles.

The ‘Umar of yesterday did justice, so he was safe, so he slept under the tree, and our ‘Umar today used to go out walking or driving his humble car in the streets of Qandahār, with security from the people and without any personal guards, yet he is the one whom the nations of kufr and nifāq on Earth are still unable to catch!

The ‘Umar of yesterday loudly announced in the midst of the kuffār “Whoever wants to make his mother lose him as a child, to make his wife a widow, and make his children orphans – then let him meet me behind this valley;” and our ‘Umar today said with confidence, defiance, and resolution in the faces of the kuffār, “If the American bombings continue, then I swear by Allāh that our enemies the Americans will not sleep one night in peace.”

Allāh gave honour to the Religion through the ‘Umar of yesterday, and the ‘Umar of today returned to the Religion its honour.

The ‘Umar of yesterday fought the Persians and the Romans (the two greatest powers of mankind), and the ‘Umar of today fought the Soviets and the Americans.

So he who called him by “Amīr Al-Mu’minīn”, did not make a mistake. ”

– Husayn bin Mahmood, the Giant Man, part 1


*note: He is called Ameer al-Mu’mineen of those in Afghanistan, and not of the entire Ummah, just as Abu Umar al Baghdadi was made Ameer al-Mu’mineen of the Sunnis in ‘Iraq. Neither have claimed to be the khalifah for the entire Ummah.

may Allah grant them both a sweet victory, ameen!

• the • islamic • awakening •

October 20, 2007

Written by the noble Shaykh,

Husayn Bin Mahmūd
(May Allaah preserve him)

The Islāmic Ummah had surrendered to the enemy, and had cast down its weapon, conceding to [the West’s] military, political, and economic superiorities, and even to its social and intellectual ones. All of this was our reality for around 50 years. The European represented superior values and deep-rooted culture and enlightened knowledge, and the Arab represented retardation and backwardness and base morals. This was the prevailing outlook in the Arab world just 50 years ago. And whoever lived [during] this period is astounded by the large change that has occurred to the Arabs specifically and to the Muslims in general; and in a few years the Islāmic Ummah was able to recover much of its self confidence.

The prevailing outlook in the Islāmic countries was the outlook of inferiority compared to the West. Then some of the righteous scholars and writers were deputized with defending the ‘Aqīdah and the Islāmic Shar’īah against the dark orientalist attacks with a heroic defense. And the point of the intellectual shift and what led to a revolution and coup in the Islāmic consciousness were the writings of Abū Al-A’lā Al-Mawdūdī and Sayyid Qutb, may Allāh have Mercy upon them both. And these two men did not settle [just] for defending the Islāmic values; rather, they became hostile to the prevailing conventions, and they began to attack Western civilization and its worth and the prevailing notions in the West with the speech and logic of superiority. And this revolution was similar to a blaze in the awakening of the Arab mentality that had [previously] wallowed in humiliation and defeat, so it was necessary to eliminate both men, and especially Sayyid, may Allāh have Mercy upon him, for his standing at the center of intellectual importance in the Islāmic world.

Sayyid was killed at the order of the West, but by Egyptian hands. But his words revived the hearts and moved the emotions. His books spread after his death the way fire spreads in straw, and they became an intellectual methodology that freed the Arabs from polytheistic servitude to the foreign gods so that the hearts would turn freely toward Allāh. This was the intellectual beginning that was followed by many sacrifices by the giants of intellect and foresight from among the scholars and callers.

This was the theoretical change in the Islāmic mind in the bygone century. But the practical, fundamental change came after some decades – over there in Afghanistan – and at the hand of a man who cultivated the reasoning of superiority and the lofty determination of Sayyid. The opportunity was ripe, and it was Allāh’s Decree that he participate with a believing group that took up arms to defend Islām in Khurasān. This Jihād was nothing but a natural solution for the people of this region who were raised upon freedom and independence, along with what was within them of Islāmic tribalism and love of the Religion. So Allāh decreed that this giant man be in that place at that time.

The self-defeatism that lay heavily on the hearts of the Muslims for three centuries was defeated in Afghanistan, at the hand of a scholar from the unique, active Muslim scholars. The point of change was when the Muslims became certain of the ability to repel the Western enemy and the Eastern enemy and expel and defeat them. This was the practical and actual point of change in the history of our present Ummah. The ideas were accompanied by action, the burden of which was carried by the Mujāhidīn of Afghanistan – may Allāh have Mercy upon them and grant them Victory and honor their flag.

There is no doubt that the Ummah did not reach this status with the exertion of two men only. Rather, there was a long caravan of men and women who sacrificed their souls and their wealth and their time for the sake of the rebirth of the Ummah. But these two men [i.e. Abul A’lā and Sayyid] are considered the two primary reasons for the intellectual liberation we are living today which removed the self-defeatist outlook from us, as well as the practical liberation we are witnessing in various spheres.

Truly the great intellectual war that the West and its agents are waging in the Islāmic world on the ideas of Sayyid, may Allāh have Mercy upon him, is of this sort. Sayyid attempted to liberate the minds of the people with his words and his soul and his blood, so it was necessary for the West to fight this liberating ideology that they had spent centuries hiding from the Muslim minds. The problem lurking today is the youth’s lack of awareness about many of the accompanying circumstances of this decisive, historic era in our contemporary Ummah’s history. And not understanding them will lead to a lack of understanding of the reality of the present ideological battle between us and the enemy. And the enemy is more knowledgeable than we are about our history and the accompaniments of our intellectual revival, and this is a shameful matter indeed. The enemy did not fear Sayyid’s words on their own; rather, they feared the translation of these words into a tangible reality. And this is what Shaykh ‘Abdullāh ‘Azzām accomplished in Afghanistan three decades after Sayyid’s killing – we ask Allāh to accept them both amongst the martyrs.

With a clear ‘Aqīdah and a sharp perspective and persevering action and devotion and sincerity and sacrifice, this giant kindled the spirit of Jihād and honor and nobility and loftiness and sovereignty in bodies on the verge of dying of despair and fear and anxiety. His words – may Allāh have Mercy upon him – and his deeds and his tone of voice and his unique advertising in the media about the Jihād in Afghanistan and his tying of this land to the situation of the Muslims in the East and West – all of this bore fruit in the life of the Shaykh himself, and in such few years that the pen is unable to explain how.

Shaykh ‘Azzām, may Allāh have Mercy upon him, succeeded in awakening the Ummah in less than one decade of time. And in it, the Shaykh penetrated the East of the Earth and its West, sharpening the determination and inciting the Muslims to Jihād and reviving the spirit of sacrifice within them. And the Shaykh presented a realistic picture and living examples of the Islāmic honor and dignity to the Islāmic world. And the effect on the Muslims was amazing – to the point that many of the callers consider these years the golden years of the Islāmic awakening. And were it not from Allāh’s Bounty that He bestowed the Ummah with this Shaykh during this time period, the Afghan Jihād would have remained confined to Afghanistan, far from the eyes and the hearts of the Muslims. But Allāh, سبحانه و تعالى, decreed from His Beneficence that Shaykh ‘Azzām transform the Jihād [of Afghanistan] into the Jihād of the entire Islāmic Ummah against the global tyranny, and that he bring back the notion of the trust that is on the shoulder of this Ummah to free the human from the worship of humans.

This was the message of Shaykh ‘Azzām, may Allāh have Mercy upon him, and it is the eternal message of Islām.

The Crusader West and the Jews perceived the magnitude of this awakening and the magnitude of the role played by Shaykh ‘Azzām, may Allāh have Mercy upon him. The Russian politicians would go themselves to Europe and America to call the West to stop gloating over their misfortune and to realize the danger of the current Islāmic reality of that time. The Europeans and the Americans (in particular) were on their guard, and the matter ended in the assassination of Shaykh ‘Azzām, may Allāh have Mercy upon him, and the murder of his followers and soldiers and the hurling of them in the prisons of their countries so that the infection of liberation would not move on to the Islāmic Ummah and so that it would not change from an imprisoned, chained, defeated, humiliated, spineless, submissive, surrendered [Ummah] to a free Ummah striving for independence of mind before the independence of its lands.

And let us go back a bit, to when the European occupation sat heavily upon the Islāmic countries, and the people of Ghayrah (jealousy) from among the Muslims came out to fight the occupiers. The European minds contrived a malicious plan to keep their authority on the Islāmic world with minimum losses. They brought people from the sons of the Muslims, most of who had been raised in the nations of the disbelievers, and most of them were nobodies in the Islāmic communities or were people with sick and dead spirits. And under the blows of the Mujāhidīn and the masses, the European powers withdrew from the Islāmic world, only to hand the reins of power of the Islāmic countries over to these agents, with conditions whose enforcement we still endure to this day; the most important of them:

1- Concealment of the Islāmic Religion from the state of affairs of the Muslims
2- Suppression of the Arabic language due to its intimate connection to the Religion
3- Preoccupation of the Islāmic masses with their daily sustenance and their running after their subsistence
4- Reigning in every Islāmic movement or any inclination to the Religion that will wake up the Muslims
5- Preoccupying the Muslims with doubtful matters and desires, and the spread of moral degeneracy in the Ummah
6- Payment of Jizyah to the occupying enemy by way of privileges or consuming [our] raw materials
7- Connecting the foreign policy of the Islāmic nations with the occupying nations
8- That the government and all the constituencies of the Islāmic nations be at the disposal of the occupying countries when need arises
9- Implantation of the spirit of defeat and inferiority in the hearts of the Muslims


• if • you • really • consider • this • deen • as • true •

October 19, 2007

“Brethren in Islaam…

…if you really consider this Deen as true, then you have no other alternative but to exert yourself with your utmost power to establish this Deen. Either you leave no stone unturned in establishing it or give your life in this effort. This is the touchstone on which can be tested your faith and the truthfulness of your belief. If your belief is genuine, you will not even sleep soundly while living under another system of life not to speak of doing any service to it, and enjoying its fruits while sleeping comfortably. Having firm faith in this Deen, every moment you will spend under another Deen will be like spending time lying on a bed of thorns. Your eating will be like eating poison and the bitterest of fruits, and you will never feel at ease without trying to establish the true Deen. But if you feel at home under any other system of life except that of Allah and you are satisfied with the prevailing condition then you are not a believer in the true sense of term, no matter how heartily you offer Salah after Salah, how much time you spend in meditation, what lengthy edlucidation of the Quran and Hadith you may be giving and what discourses on Islamic Philosophy you may be indulging in. This is the case of those who are satisfied with another Deen! But what am I to say about those hypocrites who render loyal services to another Deen or who do Jihad to usher in some other Deen (such as the Deen of the masses -i.e. democracy)? Death is not very far. When the time will come Allaah will Himself place before them whatever they have earned in the life of this world. If these people consider themselves Muslim, they are in great folly. If they had wisdom, them would have themselves understood that it is a sort of paradox to accept a Deen as true and then, contrary to it, agree to the promulgation of some other system of life or take part in establishing it or make effort to have it set up. Fire and water may exist together but this process can never be congruos with faith in Allaah.
What the Quran says in this connection cannot all be quoted in this address but I cite a few verses here:

Of mankind are some who say: “We believe in Allâh,” but if they are made to suffer for the sake of Allâh, they consider the trial of mankind as Allâh’s punishment; and if victory comes from your Lord, (the hypocrites) will say: “Verily! We were with you (helping you).” Is not Allâh Best Aware of what is in the breast of the ‘Alamîn (mankind and jinn). Verily, Allâh knows those who believe, and verily, He knows the hypocrites [Surat Al-‘Ankabuut; ayah 10-11]


وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ فَإِذَا أُوذِيَ فِي اللَّهِ جَعَلَ فِتْنَةَ النَّاسِ كَعَذَابِ اللَّهِ وَلَئِنْ جَاءَ نَصْرٌ مِنْ رَبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ أَوَلَيْسَ اللَّهُ بِأَعْلَمَ بِمَا فِي صُدُورِ الْعَالَمِينَ وَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ آمَنُوا وَلَيَعْلَمَنَّ الْمُنَافِقِينَ


Al-Mawdudi Rahimahullah explains that Deen means obedience. In the same chapter he explains: “When you accept subservience to some one and acknowledge him as your ruler, it will be as if you have accepted his Deen. Then he becomes your ruler and you become his subject, his orders and the regulations promulgated by him constitute law and Shari’ah for you. When you submit to him whatever he demands, carry out whatever order he gives, abstain from acts which he forbids, works within the limits which he prescribes for you as proper, and follow his instructions and accept his decisions in matters of your mutual relations, dealings, legal contests and disputes… then this position of yours will be called servitude or ‘Ibaadat.

The point becomes clear from this elucidation that Deen actually is the name of government. Shari’ah is the law of government and ‘Ibadaat is compliance with its laws and regulations. Whomsoever you accept as your ruler and affirm subjection to him, it means you have actually entered his Deen. If that ruler of yours is Allah, it means you have entered Allaah’s Deen; If he is some king, it means you have entered the king’s Deen; If it is some particular nation, then you have entered that nation’s Deen; And if it is your own nation or the commonalty of your country, then you have entered the common people’s Deen. In short, whosoever’s shackles of obedience are around your neck, you are actually within his Deen, and whosoever’s laws you are following, you are actually performing his ‘Ibaadaat.”




From the chapter, The Importance of Jihaad by shaykh Abul A’laa Al Mawdudi, Rahimahullah

• are • we • khawaarij •

October 18, 2007

Are We Khawarij?

[Taken from “Kalimat Haqq”]

Shaykh ‘Umar ‘Abdur-Rahman (may Allaah hasten his release) said:

“So as for the Khawarij, the ‘Ulama have explained that they are the ones who rebel against the True Imam (Al-Imam Al-Haqq), and they openly disobey him, and they conspire against him – So where is this True Imam today, with regards to whom we could label anyone who rebels against him as a “Khariji”?!

Where is the ‘Ali ibn Abi Talib of today!?

And if we are Khawarij, then who are you (O regimes and O royal scholars)?! Are you ‘Ali (may Allah be pleased with him) and his Companions?!

And did ‘Ali (may Allah be pleased with him) take the laws of his governance from the legislation of the Persians and the Romans?!

Did he govern according to “socialism” and “democracy”? Or was he a caller to “nationalism” and “social peace”?

Or was ‘Ali an ally and supporter of the Jews and Beijing?!

Or was ‘Ali forsaking the Hudud of Allah (i.e. the Islamic penalties), and implementing punishments for which Allah did not send down any permission? Or can it be said that ‘Ali was possibly calling towards the establishment of the Khilafah, a crime which cannot be forgiven!?

Or was ‘Ali waging war against chastity and purity, calling for women’s “liberation” and for her to travel freely?!

Or was ‘Ali one of those who have split the Qur’an into parts (i.e. believed in a part and disbelieved in the other)? Those who say: “No Islam in politics, and no politics in Islam”?!

And pardoned is Imam ‘Ali – may Allah dignify his face – he was not like that at all. Rather, he was of the most eager to implement the Judgments of Allah, and governing with the Book of Allah, and the Sunnah of His Messenger. So no doubt, that the one who rebels against this Just Imam (Al-Imam Al-‘Adil), he is truly a Khariji.

As for someone who perpetrates all of these falsehoods which we have just mentioned – then the one who rebels against such a ruler is not a Khariji; Rather, he is a Muslim, a Mu’min, a Muttaqi.”

• Imām • Shāmil, • a • Great • Mujāhid • of • Russia •

October 17, 2007

Some years ago I watched a documentary on sundance about this great mujahid, and his influence on Shamil Basayev, rahimahullah, so I was really happy when in school a few years ago I came upon this narrative about him written by sister Mariam Jamilah (in the 70s!).  I finally had time to type it up. Enjoy.


Imām Shāmil, a Great Mujāhid of Russia


Of all the great Mujāhidīn of our recent past, one of the most heroic but least known is Imām Shāmil (1799-1871) who, for three decades, without outside assistance, with no modern weapons save what could be captured from the enemy and with implicit trust in Allāh, successfully defied the might of Russian imperialism. Outside of Russia, only in Turkey have his valiant deeds become widely known and appreciated. The terrible odds he faced and the fate of his people are not unique but characteristic of all varieties of European colonialism everywhere.

Imam Shāmil was not the founder of the Jihād movement in Russia. He was, in fact, associated with a movement known as Muridism, and adhered to the Naqshbandi spiritual order. Mullā Muhammad of Yarghi may be considered the founder of Muridism. This movement united Dagestān and Chechnya in their struggle for freedom against Russian domination. However, he did not become the first Imām. This title properly belongs to Mullā Muhammad of Ghimree, better known as Qādī Mullā, who was succeeded in turn by Hamzed Beg and Imām Shāmil.

Qādī Mullā was born at Ghimree about the year 1793. He had mastered Arabic and excelled in oratory. He had great influence on his people because of his knowledge, far-sighted wisdom, and devotion to the ideals of Jihād. His comrade, Imām Shāmil, lived next door to him as a child and the two boys became close friends. At an early age, Imām Shāmil became renowned for his extraordinary physical strength and energy. He practiced sword fighting, running, fighting, jumping and various gymnastic exercises until, at twenty years of age, he had no rivals in these pursuits. It was said that he could jump with ease over a ditch 27 feet wide or over a rope held by two men of average height and above their heads. He went barefooted with naked breast in all weathers and excelled in daring and strength even among those hardy mountaineers.

The greatest difficulty in the way of the Mujāhidīn of Dagestān was not the power of Russia, but the internal weaknesses of their own people, which arose mainly from inter-tribal discord. Dagestān was divided into numerous khanates and independent communities of many different races and languages, for the most part bitterly hostile to one another. Inter-tribal feuding was chronic, not only between the various districts, but between village and village and even house to house, as it had been since earliest times. An elaborate system of blood feud and vengeance was not only sanctioned, but insisted upon by the tribal pagan ‘Aadāt [customs].

Imām Shāmil began to preach vigorously for the necessity of abandoning the pagan customs and restoring the rule of Sharī’ah, at the same time impressing upon his listeners the political equality of all true believers in Islām, who owed no allegiance to any but those persons who were worthy of the favor of Allāh and the confidence of their own people. Consequently, submission to alien Russian rule was beneath the dignity of any genuine Muslim. After gaining sufficient popular support among his own people, at the end of 1829, he openly called upon his [men] at Ghimree to prepare themselves for Jihād against the Russian government.

Before proceeding further, a brief digression concerning the geographical conditions and the way of life shared by these people is essential to understand the events of Imām Shāmil’s long struggle.

The Caucasus mountain range is like a great fortress with natural defences, [and is also] strengthened by man-made defences and extraordinary military valor. The Caucasus is the mountain range [spanning] Northwest to Southeast Russia, from the Caspian Sea to the Black Sea. It is difficult to conquer the peaks of these snow-clad mountains and it was equally difficult to conquer the brave people who inhabited them. An anonymous Russian poet had this to say about them:

O you mountain tribes!
Freedom [is] thy god and struggle thy law of life!
You have great friendship and still greater vengeance
For you vice is paid by vice and virtue by virtue
Your hatred like your love knows no bounds!


• the • 6 • days • of • shawwaal • and • showing • gratitude • after • Ramadaan •

October 16, 2007

Benefits obtained in conditioning oneself to fast after Ramadan

  • Fasting the six days of Shawwal completes the reward for fasting a full year.
  • Fasting these six days and previously fasting in the month of Shabaan (prior to Ramadan) is similar to the sunan ar rawaatib (voluntary prayers associated to each obligatory prayer). These prayers proceed and succeed the obligatory prayers, and correct the deficiency and insufficiency present within them. Indeed voluntary prayers strengthen and perfect any deficiency present within obligatory prayers as has been mentioned by the Messenger –salAllahu alayhi wa sallam- in several narrations. Most people possess fault and defect in their obligatory prayers, and because of this the Messenger –salAllahu alayhi wa sallam- forbade a person from saying: I have fasted and stood (in prayer) the full month of Ramadan. (Abu Dawud, Nisa’ee) A companion upon hearing this hadith said: I don’t know if this forbiddance was due to dislike of praise or due to defect present in the act of worship.
  • Conditioning oneself to fast these days of Shawwal is a sign of acceptance of Ramadan. If Allah accepts an action from His servant He gives that individual the tawfeeq (success) to perform another righteous action thereafter. Some (of the Salaf) used to say: The reward for a good deed is the good deed that follows it. Therefore, whoever performs a good deed, and follows it up with another, this is considered a sign of acceptance of the first deed performed. Likewise, if one were to perform a good deed, and thereafter perform an evil deed, this is considered a sign that the first action was rejected and not accepted from that person.
  • Fasting the month of Ramadan warrants forgiveness for previous sins, as has been mentioned previously. In addition to the fasting individuals being rewarded for their completion of the month on the day of Eid, which is also titled: The Day of Prizes. With this being the case, fasting the (6) days of Shawwal is done to show appreciation for this great blessing (forgiveness of sins), for indeed there is no greater blessing than it.

The Messenger –salAllahu alayhi wa sallam- used to stand in prayer at night until his feet bled. Upon doing so he was asked, would you perform such an action while Allah has forgiven you your past and future sins?! The Messenger –salAllahu alayhi wa sallam- replied: Should I not be a grateful servant? Allah –The Most Glorified and The Most High- has ordered His servants to glorify Him in appreciation for fasting the month of Ramadan. This is done through remembrance of Him and other forms of gratitude. Allah said:

{And in order for you to complete the prescribed days and magnify Allah for having guided you, and so that you may be grateful to Him} al Baqarah:185

And from those forms of gratitude of the servant to his Lord for having given him success to fast Ramadan, assisting him in doing so, and forgiving him of his sins and faults, is the servant fasting upon the completion of Ramadan as a means of appreciation. If the Salaf were given success to pray night prayer on a particular night, they would fast the following day in show of gratitude.

Wahb bin al Ward was asked about the reward for performing a particular action, such as Tawwaf, he responded: Don’t ask about the reward for performing such an action, but instead ask about what is upon the individual of gratitude in appreciation for the success and assistance in performing the action.

If you have not increased in actions (of piety) in appreciation for the blessings upon, then verily you are not grateful.