Why don’t the Palestinians just lay down their weapons?

Allah give them support


Action against the banks

Was send this from the brothers at WISE masjid

Assalamu Alaykum wa Rahmatullahi wa Barakatuh,

There has been a few messages going around recently about the closure of accounts belonging to well-known muslim charities in the UK including Ummah Welfare Trust, HHUGS and Cage. This is all part of a concerted effort by the government in coordination with the charity commission and it’s important that we do something about it.

Just to give a bit of background, William Shawcross was appointed the head of the charities commission back in 2012. This is the same man who is on the board of the Henry Jackson society and who wrote a book called “Justice and the Enemy” in which he attempts to justify torture techniques for terror suspects. Combined with general government policy this has had a large impact on muslim charities. I’ve posted some links to illustrate this below:



Click to access HSBCClosureLetter.pdf


Obviously, closing an account puts a big burden on these charities and restricts the great, and completely legal work, that they’re involved in. There’s an easy way to put pressure on the banks at the very least. Banks need the money in our accounts to continue investing and making profit, thus a threat to move your money away from them should be taken very seriously.

Send the letter at the bottom of this email to your bank if you bank with HSBC, Barclays or Co-op:

1. If you bank with HSBC, change the charity name to Ummah Welfare Trust.
If you bank with Barclays, change the charity name to HHUGS and Cage.
And if you bank with Co-op change the charity name to Cage.

2. Make sure to add your name at the bottom of the letter.

3. Send the letter to:
HSBC: customer.care.team@hsbc.com
Barclays: https://bank.barclays.co.uk/olb/auth/FeedbackForm.action
Co-op: The Co-operative Bank Plc, Ground Floor, Miller Street, Manchester, M60 0AL

If we don’t start to show the government and other institutions that there are consequences to their anti-muslim policies, don’t be too surprised if tomorrow it’s WISE that has these problems.


Dear Sir or Madam,

I’m very disappointed to hear that [Bank] have chosen to close the bank account belonging to [Charity]. As you may be aware, [Charity] is a well-known and popular charity within the UK’s muslim population.

Whilst I am aware that there are elements putting pressure on banks and others to withdraw their cooperation withcharities like [Charity], I expect my bank to have the integrity to not bow to these pressures where account holders have not done something illegal warranting closure of their account.

Unfortunately, [Bank] appears to no longer have this level of integrity and I cannot trust you to provide my banking services. Whilst I have generally been pleased with the service you have provided, I will be moving my banking away from [Bank] in the near future and will be advising others to do the same.

Kind regards,

The Israel lobby and the US foreign policy


One reviewer wrote:

In 2006, John Mearsheimer, Professor of Political Science at the University of Chicago and Stephen Walt, Professor of International Affairs at the Kennedy School of Government at Harvard University, wrote an essay in the London Review of Books on the Israel lobby. This generated a huge controversy, so they wrote this book to provide more evidence for their claim that the lobby harms US and Israeli interests.

Chapter 1 details the US state’s aid to Israel: $154 billion, mostly grants, 75% military. Israel is the largest recipient of US aid ($500 per person per year), even though Israel ranks 29th in the world by income.

Chapter 2 asks whether Israel is a strategic asset to the USA, and concludes that it may have been during the Cold War, but is now a liability. Chapter 3 asks whether the US state backs Israel because of their shared values, or because Israel is `for peace’, and answers no to both. Chapters 4, 5 and 6 examine the lobby’s members, activities, funding and its influence on policy-making in Washington and on the public through the media and academia.

Part II studies the lobby’s role in shaping recent US policy in the Middle East, and its effects. Chapter 7 examines the lobby’s hostility to the Palestinians and shows how it has neutered any hints of US support for the two-state solution. Chapter 8 looks at how the lobby, among others, urged the disastrous attack on Iraq. Chapter 9 examines the lobby’s hostility to negotiations with Syria and Chapter 10 looks at its threats to Iran.

Chapter 11 studies the US state’s unconditional support for Israel’s attack on Lebanon. War supporters lied that US policy `reflected the will of the American people’, but most Americans did not back the war, though the Clintons did.

Finally, in Chapter 12 the authors note that US interests are to keep the oil flowing, discourage the spread of WMD and reduce anti-US terrorism. Current US policies, promoted by the lobby, fuel anti-Americanism, increase the terrorist threat and encourage the spread of WMD.

These policies have not been in either US or Israeli interests. As the authors write, “Enabling Israel’s refusal to recognize the Palestinians’ legitimate aspirations has not made Israel safer.” Unfortunately, none of the presidential candidates wants any change in US Middle East policy. All uncritically support Israel.

The authors propose a better policy: withdraw US forces from the Middle East and press Israel to withdraw from occupied Palestine. They urge the USA to treat Israel as a normal state, reduce its aid dramatically, and oppose its settlement policy and apartheid `wall’. Mearsheimer and Walt make a very good case that the Israel lobby is both effective and counter-productive. Perhaps we need a similar study of the Israel lobby in Britain?

There is something that has preoccupied (me)…


إن بعض الخلفاء سأل عمر بن ذر عن القدر . فقال : هاهنا ما يشغل عن القدر . قال : ما هو ؟ قال : ليلة صبيحتها يوم القيامة . فبكى وبكى معه

السير الأعلام النبلاء

لمن يريد أن يقرأ مزيداً عن هذا العابد الزاهد


One of the Khulafa’ asked umar bin dhar about qadr. Umar bin dhar replied:

‘There is something that has preoccupied (me) from (thinking about) qadr. He was asked, ‘And what is that?’

He said: ‘A night whose day is the day of judgement. At this he began to cry and so did the questioner.

*the word بعض can at times mean one.

These Ayaat seem to contradict?


فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِين

[Shakir 15:92]
So, by your Lord, We would most certainly question them all,

فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ

[Shakir 55:39] So on that day neither man nor jinni shall be asked about his sin

Obviously not, because the Qur’an is perfect

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

[Shakir 4:82] Do they not then meditate on the Quran? And if it were from any other than Allah, they would have found in it many a discrepancy.

There is a few explanations of the above Ayat

Firstly there is two types of questions in Arabic

The first is:

Which is to ask a question in in order to gain information and Allah already knows what was, is, will be, and would be even if it has not happened.

The second is

Which is to chastise the questioner. While having knowledge of what they have done.

And and there are other explanations, but I found this interesting

الله أعلام


Fountains for the teary eyes..


﴿فيهما عينان تجريان﴾

قال أبو بكر الوراق:

فيهما عينان تجريان، لمن كانت عيناه في الدنيا تجريان من مخافة الله عز وجل.

[تفسير القرطبي]

Describing Paradise Allah says :

فِيهِمَا عَيْنَانِ تَجْرِيَانِ

[Shakir 55:50] In both of them are two fountains flowing.

Abu Bakr al-Waraaq said:

These two flowing fountains are for the one whose eyes would flow (with tears) from the fear of Allah.

Tafseer Qurtubi

*the word عين is a polysemous and among it’s meanings is fountain and eye.

Allah knows what is best for you…


Media silence for gaza


Allamah Iqbaal poetry

It is not true

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