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".. admonish them & speak to them a far-reaching word." (Al-Quran) Read & reflect. Repair, then share.
Your First Glimpse of Tomorrow | Episode 1 | Tomorrow As though You can See it
When does the journey to the next life begin? It starts during those final breaths, as the veils starts to thin, and the unseen begins to come into view.
https://youtu.be/WqdI7l9mK8A
Much like a long-awaited guest who still believes in you even after a year of distraction, Ramadan has returned.
It arrives to soften what has hardened, to illuminate what has dimmed, and to repair what has been slowly cracking inside. This is your month to breathe again. To sit with the Qur’an without rush. To stand before Allah without filters and comments. To begin again without any shame.
Welcome Ramadan as the Prophet PBUH would welcome it, saying:
قَدْ جَاءَكُمْ شَهْرُ رَمَضَانَ شَهْرٌ مُبَارَكٌ افْتَرَضَ اللَّهُ عَلَيْكُمْ صِيَامَهُ يُفْتَحُ فِيهِ أَبْوَابُ الْجَنَّةِ وَيُغْلَقُ فِيهِ أَبْوَابُ الْجَحِيمِ وَتُغَلُّ فِيهِ الشَّيَاطِينُ فِيهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ مَنْ حُرِمَ خَيْرَهَا فَقَدْ حُرِمَ
“The month of Ramadan has come to you—a blessed month. Allah has made its fasting obligatory upon you. In it, the gates of Paradise are opened, the gates of Hellfire are closed, and the devils are chained. Within it is a night better than a thousand months. Whoever is deprived of its goodness has truly been deprived.”
Make it, O Allah, a month of relief for our Ummah and liberation.
SubhanAllah. A land that doesn't stop giving, even under extermination.
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The sudden collapse of tyranny and corruption
When has Allah ever brought down injustice or tyranny while it was weak? His way has always been the same; to strike injustice – whether the purveyor was a Muslim or non-Muslim - at its height, when it is arrogant, defiant, seemingly untouchable, and drunk on its own power.
[30 mins]
https://youtu.be/yE9MkOChpLA
We seek refuge in You, O Allah, from the devils of humans and Jinn, guide us to their plotting, and inspire us with the clarity and strength to push back against Shaytan and his allies.
Читать полностью…
My advice to charities and donors
The cries of the poor are an unavoidable sound in our lives today. Whether caused by natural disasters, wars, or economic systems that forever widens the gap between the rich and poor, it’s impossible to ignore. With images of poverty flooding our screens multiple times a day, charity appeals are relentless, and organisations are multiplying fast, but with that comes confusion, and even exploitation. How should we engage with this new reality?
[33 mins]
📹 https://youtu.be/IblOFB0M-js
Father, I'm sorry..
“The father is the middle gate of Paradise, so if you wish, neglect that gate or protect it.” (Prophet Muhammad PBUH)
Yet in many modern societies, this central gate to Paradise has been pushed from the heart of the home to its margins. Reduced to “helper”, treated as a “back-up,” a “nice addition,” or even an optional guest in their own children’s lives. This is how countless fathers describe their reality today.
[30 mins]
📹 https://youtu.be/iZRCBA1grxs
Last night in Gaza?
She wrote:
"One of the most terrifying nights we’ve lived through since this war began…
Screams all night long.
Walls collapsing onto the heads of people in the tents.
Buildings coming down with everyone still inside.
Babies flung into the air.
Shelling after shelling — strikes and bombardment.
I swear, we couldn’t tell thunder from the sound of the bombing.
The cold was brutal. When we got up for Fajr, we were numb.
Skin and lips turning blue.
Bones and joints stiff with cold.
More than once, our hearts tried to stop — but Allah willed to breathe life into them again.
Who was safe in Gaza last night?
Only the people in the graves."
Banan Abdullah
Five Hadith That Explain the World We’re Living In
A tour of five prophetic narrations that describe our times. This is part of a long-standing scholarly approach; connecting revelation to people's every day reality. For each narration, one clear practical priority is extracted, to help parents and educators respond to theory with action.
[30 mins]
📹 https://youtu.be/Ungxc-I9Uuk
Deliberately stoking sectarian disputes, being keen to highlight points of disagreement rather than areas of shared ground, and pushing the scholars’ criticisms of one another out to the general public is only done by a person of little religion, devoid of murū’ah (manly dignity/chivalry), and of poor roots and character.
Tāj al-Subkī (رحمه الله) said in Ṭabaqāt al-Shāfiʿiyyah al-Kubrā (2/278):
“It is fitting for you, O seeker of guidance, to tread the path of proper etiquette with the imams of the past; and not to look into what some of them said about others, except when it comes with clear proof. Then if you are able to interpret it in a good way and to think well (of them), then do so; otherwise, turn away from what occurred between them—for you were not created for this.”
“So busy yourself with what concerns you, and leave what does not concern you. In my view, the student of knowledge remains noble until he plunges into what occurred among the righteous predecessors of the past, and begins judging in favor of some of them against others.”
“So beware—then beware—of lending an ear to what happened between Abū Ḥanīfah and Sufyān al-Thawrī, or between Mālik and Ibn Abī Dhiʾb, or between Aḥmad b. Ṣāliḥ and al-Nasāʾī, or between Aḥmad b. Ḥanbal and al-Ḥārith al-Muḥāsibī—and so on, all the way to the time of Shaykh ʿIzz al-Dīn b. ʿAbd al-Salām and Shaykh Taqī al-Dīn Ibn al-Ṣalāḥ. For if you busy yourself with this, I fear destruction for you.”
“These people are imams—great luminaries. Their statements have possible interpretations, some of which may not be understood. So nothing is upon us except to ask Allah’s pleasure for them and to remain silent about what occurred between them—just as one does regarding what occurred among the Companions (رضي الله عنهم).”
All the more so today! While the Ummah faces existential assault, genocide, and coordinated hostility, surely you can see how our “refutations” and cancellations online, on campuses, or in Mosques have become another front where we bleed ourselves.
Only a few days stand between us and Ramaḍān, so start from now:
Train your body with a few units of prayer in the stillness of the night, so that when Ramadan arrives, your limbs are fully accustomed to the posture of night Salah.
Train your stomach with some days of fasting during these short winter days, so your soul doesn’t panic on the first day of fasting, suffocated by cravings it was never taught to release.
Train your tongue for more Qur’an so that when the month of Qur’an arrives, you’re fully fluent in its language.
Train your eyes to lower the gaze and let go of needless curiosity, instead of assuming an automatic “off switch” will somehow appear on the first night of Ramaḍān.
Train your heart to love solitude, the quiet corner, the closed door, the escape from notifications and noise, until you finally hear yourself and what it has been asking from you all along.
Do this now, and do it intentionally, so that when the blessed month arrives you don’t greet it like a stranger, but welcome it like a beloved guest you’ve genuinely been longing for.
But naturally, the soul is stubborn and doesn’t transform on command. But it is willing to hear you out and loosen habits if given an opportunity to adjust into better ones
Otherwise, you will do what so many do every year: Start Ramaḍān in a sprint, and then lose your breath halfway.
اللهم بلغنا رمضان
O Allah, let us reach Ramaḍān.
As torrential rain pours over Gaza, flooding the fragile tents of its families, drenching their clothes and bedding, and leaving children dying in the cold, how blessed is the one whom Allah chooses to be a refuge for them.
The Prophet ﷺ said:
أيما مؤمن أطعم مؤمنًا على جوع أطعمه الله يوم القيامة من ثمار الجنة، وأيما مؤمن سقى مؤمنًا على ظمأ سقاه الله يوم القيامة من الرحيق المختوم، وأيما مؤمن كسا مؤمنًا على عري كساه الله من خضر الجنة
“Whoever feeds a hungry believer, Allah will feed him from the fruits of Paradise on the Day of Judgment. Whoever quenches a thirsty believer, Allah will quench his thirst with sealed nectar. And whoever clothes a believer who is without clothes, Allah will clothe him from the green garments of Paradise.” (Ahmad)
If Allah grants you any means—big or small—of providing rain-proof shelter for these families, then may you be among the blessed recipients of this promise.
Children lying on the wet ground, in wet clothes, on a thin and wet blanket, covered with wet plastic bags to cover their thin and wet bodies from the heavy rain that's flooding Gaza around the clock.
Yes, this is an image of betrayal. An image of Ummatic neglect. An image that would never have been possible had people of power not chosen to look away.
But look again;
It is also the image of leaders in the making.
وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ * وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ
“And We willed to favour those who were oppressed in the land, to make them leaders and to make them inheritors, and to establish them firmly upon the earth.”
(Al-Qur'an 28:5–6)
Victims today.
Inheritors tomorrow, insha'Allah.
Abū Hurayrah said:
إذا مات ابن آدم، قال الناس: (ما خلّف؟)، وقالت الملائكة: (ما قدّم؟)
“When a person dies, the people say: ‘What did he leave behind?’ But the angels say: ‘What did he send ahead?’”
One question belongs to dunya, the other belongs to the ākhirah, and the believer lives answering the second.
Part of today’s collapse of murū’ah (chivalrous dignity) is the indifference of some to the wounds of the Ummah. The same hands that scroll past images of slaughter, oppression, and utter hypocrisy with a deadened heart will type furiously for petty arguments, online drama, niche theological debates, and personal ego. A person of murū’ah feels responsible for more than their own brand or tiny circle; they feel the weight of their Ummah’s pain, even if all they can offer is duʿā’, a word of truth, or a refusal to normalise the oppressor.
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The Elites of Our Ummah
The Ummah today is desperate for men and women raised for the great moments of life, for the hour when truth is costly. Men and women of refined character and disciplined souls, who guard unity the way a mother guards her child, and who despise division the way they despise a cruel enemy at the gate. They understand that anger for the sake of Allah is not a license for cruelty, not permission for injustice, and never a justification to violate the honour of a Muslim in the name of “setting things right.”
They are people of high aspiration and long horizons. Patient when hardship sinks its claws, distant from temptation when others crumble, organised when chaos descends. Their minds are balanced, their hearts are tender, their opinions are wise, their presence is calming, their faces are reassuring, and their mistakes are few. When Allah is mentioned, they visibly tremble. When His verses are recited, their Iman soars, and when corrected, they smile in genuine gratitude. Their eyes are quick to shed a tear, and their hearts carry a grief for their Ummah, an ache that keeps them awake, and a softness that keeps them human.
They endure a short day for the sake of a long tomorrow. They are not crushed by what they miss of this world, and not intoxicated by what they gain from it. They breathe with the patience of people who know the road is long, and they speak with the wisdom that long roads teach.
You won’t truly recognise them when the air is calm and people agree. You recognise them when the air burns, when people clash, when pressure rises, when voices sharpen, when it becomes easy to be unfair and tempting to be harsh. In such moments, they remain just, restrained, prophetic. They are the front lines of our Ummah’s causes, because they are its elites, its conscience, its mind, its caring parent, its protective shade, and its watchful eye. They defend it when it’s attacked, they heal it when it is injured, they veil it when it is exposed, and hold the compass towards the Hereafter when everyone loses direction.
Every age has needed such people.
But today, the need is urgent.
They are the people of Allah, the people of the Qur’an, and the people of life-defining stances.
While I was on my way home, an elderly woman in her seventies stopped the car I was riding in. It was clear on her face that she was exhausted and unwell. She told the driver, “Take me to Tel al-Hawa, I just don’t have any money.”
The driver replied, “Get in, my aunt. Your provision is from the provision of my children.”
I felt a tightness in my chest and reached to pay her fare out of compassion for the poor driver. But a man sitting in the back seat beat me to it. He insisted on giving the driver the fare. The driver refused firmly. Despite that, the man placed the money on the seat and got out of the car with me near my home.
I asked him, “Are you our neighbour?”
He said, “No.”
“I’m from Nuseirat,” he said. “I only got out so the driver wouldn’t return the money.”
Here is post genocide #Gaza, still giving lessons to the world.
/channel/SarimBlog
Da'wah events and Salāh
Ibn ʿAbbās set out on one of the most serious missions of his life, entering the camp of the Khawārij to debate them and pull people back from extremism. This was a major public responsibility, with real consequences for the Ummah. Yet even at that moment, ṣalāh in congregation was non-negotiable for him. He said to the Caliph, ‘Ali Ibn Abi Talib:
يا أمير المؤمنين، أبرد بالصلاة فلا تفتني حتى آتي القوم
“O Commander of the Believers, I don’t want to miss the prayer (in congregation). Let the prayer be delayed slightly, until I return.” (Al-Nasa’i)
It is heart-breaking to see how prayer in many modern daʿwah settings is squeezed in awkwardly. People scattered in corners and corridors, praying alone in their hotel rooms, rushing between talks, no space for sunnah, no sense of gravity. It’s as if Ṣalāh hasn’t been factored into the programme or travel arrangements of speakers, becoming an interruption to the programme rather than the axis around which the programme turns. The tragedy is that it is not even about beginners, but – at times - scholars, students of knowledge, representatives of Islam and workers of religion who are meant to model priorities.
If Ibn ʿAbbās would not compromise congregational prayer while walking into a confrontation with the Khawārij, then surely this must reflect on our conferences, retreats and public events. Being busy, being a traveller, or running a “high-impact event” does not justify sidelining the most basic assumption of Islam; the glorification of Allah through Ṣalāh.
A centred and visible Ṣalāh.
[Sh Haitham]
Epstein’s exposure of Godlessness
The people who appear in the photos, in addition to Epstein, are:
1. Richard Dawkins, author of The God Delusion, a leading atheist whose life mission is to convince people that life has no purpose, that there is no God, and no Hereafter.
2. Lawrence Krauss, author of A Universe from Nothing, who was dismissed from Arizona State University after being accused of harassment.
3. Steven Pinker, who has interviews in which he openly promotes atheism, such as “Proud Atheists.”
4. And finally, Stephen Hawking, author of The Grand Design, in which he denies that the universe needs a Creator, and who is now accused—after his death—of having attended vile group orgies and having indecent photos circulating of him.
Regardless of the exact extent of each one’s involvement in the Epstein file, the point here is that “birds of a feather flock together.”
Denying the existence of Allah and the Home of the Hereafter leads inevitably to the conclusion that there is no basis and no justification for morality at all. The moral impulse then becomes nothing but an absurd feeling produced by random changes and blind selection. Consequently, there is no right and wrong, no good and evil, no ḥalāl and no ḥarām.
This is precisely the moral slide that the Qur’an describes: first the loss of dīn, then—always—the surrender to desire. Allah says:
فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ
“Then there came after them successors who neglected prayer and followed desires...” (Al-Qur’an 19:59)
When Allah is abandoned and—in the cases above—argued against, the natural vacuum is filled by unrestrained shahawāt (desire).
But what pains me most is the thought that there was a time when these very figures—the so-called “new atheists”—held real sway over some Muslim minds and were treated as intellectual authorities who threatened the Islamic identity and certainty of some. These same faces were being pushed to some of our youth as brave thinkers and liberators of the mind. Remember?
The very people who now stand tied, directly or indirectly, to these kinds of scandals are the same ones who were once platformed to interrogate our Islamic morality—to question our sense of ḥayā’ (healthy shame), our boundaries around sexuality, our family structure, our ḥalāl and ḥarām, our Prophet’s marriages (PBUH)—as if they were ever on some higher moral ground.
What is even more tragic is that it took scandals, leaks or ugly headlines of this nature to expose what should have been clear from their worldview alone: that a philosophy built on the denial of God and mockery of revelation and prophets can never offer a coherent alternative for dignity, restraint, or morality.
In the end, this isn’t about gloating in any way. It’s about two things:
The first: recognising the pattern that when you cut the cord that ties you to your Lord, you don’t hover in neutral, but drift towards arrogance and unrestrained desire.
The second: recognising the enormity of what it means to be a Muslim.
الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَٰذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ
“All praise is for Allah, who guided us to this; and we would never have been guided had Allah not guided us..” (Al-Qur’an 7:43)
Epstein, Shayṭān and Gaza
For so long, we have spoken about Shayṭān (Satan) as theory, as though he’s a metaphor, like a poetic label for “bad vibes,” without treating him as a real operating force in practice. Of course, we believe in his existence but fail to see how much of what we complain about—governments, media, lobby groups, or their likes—are but tools in Shayṭān’s hands, and allies of the Dajjāl’s greater cause.
Yet, the Qur’an offers a completely different framing, telling us that Iblīs (the chief Shayṭān) is a distinct creature with a name, nickname, children, a physical form, strategy, memory, human and Jinnī allies, troops, traps, banners, and a long war to ruin mankind. It tells us that his role isn’t confined to whispers in prayer or nagging thoughts, but has key influence on governments, societies, economics, politics, military affairs, cultures, and trends.
Read how Allah says: أَلَمْ تَرَ أَنَّا أَرْسَلْنَا الشَّيَاطِينَ عَلَى الْكَافِرِينَ تَؤُزُّهُمْ أَزًّا
“Do you not see that We send the devils upon the disbelievers, inciting them with constant incitement?” (Al-Qur’an 19:83)
And Iblīs himself declared his project: لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ
“I will surely seize control of his descendants…” (Al-Qur’an 17:62)
The point is not to obsess over him, but to stop underestimating him and to actively notice his marks on the world around us. Some of the ugliest features of modern life must be read as the fingerprints of this ancient enemy: the organised destruction of family, systematic breakdown of religion, the normalizing of pornography, the altering of God’s creation, the centralizing of entertainment and distraction, and trapping people in cycles of desire and despair.
The Sīrah mentions how Shayṭān was physically present in Quraysh’s meeting as they discussed what to do with the Prophet Muhammad (PBUH). He actively participated in the discussion in human form, offering suggestions that raised the ceiling of brutality beyond what disbelievers and idolaters might have imagined on their own. So yes, in person, Shayṭān is present amid lobby groups, private parties, secret meetings, forums, and fundraisers. When someone describes today as “the civilization of the devil”, they’re not being dramatic at all.
The newly released “Epstein files” are nothing but one manifestation of this Shayṭān–Dajjāl–human alliance. Not in the childish sense of blaming the devil to excuse criminals, no, Islam never lets a sinner outsource responsibility. But in the Qur’anic sense, yes: it bears all the fingerprints of Shayṭān himself; the weaponization of lust, the promotion of perversion, the monetization of bodies, the normalization of the abnormal, the politics of blackmail and domination—and then laughs as people argue about “freedom” and “liberty” while quietly tightening his chains around them.
The men and women of Gaza are standing against this Satanic alliance and continue to demonstrate their willingness to pay the price for doing so today, for Paradise tomorrow. Their struggle against the invader’s killing machine does not cancel out the unseen demonic dimension of their plight. In fact, its signs are written all over it and, with every scandal, every file released, are clearer today than ever before.
With the above said, this is precisely why the scholars of Islam never wrote about Shayṭān as a character outside history, but as a living metaphysical creature, present from the moment you wake up to the moment you sleep. In fact, even in your sleep, he stalks, utilizing every possible moment of vulnerability to harm you.
Since his war is staged and intelligent, our response, as Muslims, must match that energy. This begins by learning his entrances, because when you can name the tactic, you can break it, and when you do that, you can confidently recite:
إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا
“Indeed, the plotting of Shayṭān is ever weak.” (Al-Qur’an 4:76)
"Trump’s worst un-American impulses and intellectual laziness were contained in his first term in the White House by a group of serious advisers. This time around, there is no one to contain them. He has surrounded himself with sycophants. So, Trump is now basically running our country the way he ran his companies — as a one-man show free to make terrible deals.
That management style led to six bankruptcy filings by his companies. Unfortunately, today we’re all his shareholders, and I fear he is going to bankrupt us as a nation — morally for sure, if not one day financially and politically."
Thomas Friedman
https://archive.vn/kWyK2#selection-721.0-741.181
Painful. Scathing.
Necessary. Healing.
https://www.islam21c.com/opinion/on-the-harms-of-muslim-influencers/
If you were a troublemaker as a child, or your child is, then take heart!
Imām Najm al-Dīn Kubrā (died 618 AH) was famously mischievous when he was young. He used to challenge his teachers and stir up chaos in school to the point that people said he didn’t leave a single prank his classmates could think of except that he tried it on his own teachers. The teachers even nicknamed him “al-Ṭāmmah al-Kubrā” (“the Great Catastrophe”) because of how many problems he caused.
Then, with time, the “catastrophe” part dropped—and he became known as Najm al-Dīn Kubrā, or the Great Star of the religion. He went on to become a major scholar of Sunnah: a great ḥadīth scholar, a Qur’an exegete, and someone who reached remarkable heights in worship, asceticism, and spiritual refinement.
Al-Dhahabī said of him:
"كان صاحب حديث وسنة، ملجأ للغرباء، عظيم الجاه، لا يخاف في الله لومة لائم"
“He was a person of ḥadīth and Sunnah; a refuge for strangers; of great standing; and he did not fear blame from anyone when it came to Allah.”
He was martyred while fighting against the Mongols.
May Allah have mercy on him and on our children!
[Adapted]
“But Lūṭ is in it…”
A short sentence in Sūrat al-ʿAnkabūt that opens a whole world about what it means for people of daʿwah to belong to one another, especially when times get dark and the pressure intensifies.
When the angels came to Ibrāhīm ﷺ with news that punishment was about to fall upon the people of Lūṭ, his immediate response was: إِنَّ فِيهَا لُوطًا "But Lūṭ is in it.” (Qur’an 29:32)
At first glance, his words may seem strange. The angels already know Lūṭ is there, and Ibrāhīm knows that they know. So why say it? But that’s the point; it was a reflex from a heart that cannot hear of calamity without immediately thinking of a believer, a fellow caller to Allah, who might be caught in it, as if he was saying: “Whatever happens, don’t lose sight of him, don’t forget him, protect him.”
Yes, Ibrāhīm and Lūṭ were family, but above that, they were two men carrying the same enormous burden: delivering Allah’s message to humanity, and producing a type of brotherhood that doesn’t calculate politics nor does it keep score.
And here we are today, with our conferences, brands, platforms and “manhaj” debates, and the hard question hangs in the air: Do speakers, scholars, institutes and activists really care for one another like that, particularly during their hour of need? Or has jealousy quietly displaced sincerity? Have “manhaj” disputes shattered brotherhood? Have competition, branding, and “market-share” battles taken the place of loyalty and love? Be honest; do we reflect the maturity and tenderness of the Abrahamic way?
Sometimes a scholar or daʿiyah is being crushed, openly targeted, exhausted, banned from travel, isolated, dealing with real life trials, and yet the people closest to his “lane” don’t even notice, or worse, choose not to notice, or even worse, enjoy the spectacle of his pain! Such a person, group or organization couldn’t be further away from the Abrahamic way, even if they crown themselves with the loudest titles of “Sunnah” and “orthodoxy.”
Allah tells us to follow the way of Ibrāhīm, and this Ibrāhīmī gesture is part of it: protecting the people of the same cause, and staying in touch with them.
Just because someone moved on from your organization, your masjid, your charity, your project, doesn’t mean they moved out of the family. No, they are not “former colleagues” or have “taken a separate path”. They are your siblings in daʿwah, deserving of your thought and frequent communication. You don’t sever ties because the institute, platform or logo changed.
Stay in contact. Ask about one another. Carry each other’s loads. Be elder brothers to each other. Don’t let Shayṭān isolate any one of us behind our personal/organizational goals, targets and immediate circle. Especially today, achieving this is not a luxury but an urgent necessity in light of the relentless assault on all those working for Islam. We cannot afford this internal coldness and distance.
Speakers are many, study circles are endless—alḥamdulillāh—and we are not short of Islamic events. But the moment you pause your busy schedule and reach out, the moment you check in to protect a Muslim who is carrying the same burden, that is when you step onto the path of:
إِنَّ فِيهَا لُوطًا
“But Lūṭ is in it!”
[Adapted from the writing of Dr N. Nahar]
2 million Muslims in Gaza in apocalyptic conditions, freezing and drowning to death.
2 billion Muslims around them asking Allah for Paradise.
They're drowning in front of us.
حسبنا الله ونعم الوكيل
In light of the White House’s insults at the Somali community, telling them to “go back to their country,” calling them “garbage”, with a row of suited officials nodding along in approval, one can’t help but remember:
قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ
“Hatred has already appeared from their mouths, but what their hearts conceal is greater.” (Qur’an 3:118)
When such poverty of character, moral illiteracy and major insecurity is squared against a community of immense loyalty, unbreakable families, ferocious generosity, and above all, our siblings in faith, the contrast is almost painful to watch.
Time will tell who history will dispose of as “garbage” and who it will crown with honour.
Until then, the Qur’an has already delivered its verdict:
إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ
“Indeed, your hater—he is the one cut off.” (Qur’an 108:3)
The land of Judgement Day will be one not stained by any sin. It has never known injustice. It carries no memory of bloodshed, pride or oppression. Not one lie was ever told upon it. It never hosted a tyrant. It never sounded with the cries of the oppressed. Never felt the footsteps of the arrogant. No trench was dug here. No genocide was committed here. No idol was worshipped here. On that land, Allah has never been disobeyed.
Allah will roll up this earth, like a scroll being sealed, and bring forth an entirely new land.
The Prophet PBUH said:
يحشر الناس يوم القيامة على أرض بيضاء عفراء، كقرصة نقي.
"People will be resurrected on the Day of Judgment upon a white, barren land like a pure white loaf of bread flattened dough." (Al-Bukhari)
The pure and white landscape of Judgment Day means that justice carries over entirely. It is a land that has had its memory reset, its history erased.
But your history will not.
That’s why the truly blessed one is the one who rises on that Day with a record as pure as the ground beneath his feet.
Alhamdulillah in the beginning and in the end.
The series we started two months ago, titled "Your Guide to the Blessed Land" is complete.
👇🏼 The final episode
In Preparation For The Coming Days | Ep. 8 | Your Guide to the Blessed Land
https://youtu.be/wvrF9qQqJ4c
👇🏼 Full set of student notes and PowerPoint presentation
https://drive.google.com/drive/folders/1k7ctaXaP62x1xVOQ1QXiNwW-vC-hKq6u
We ask of Allah's pardon and acceptance
True Messiah v False Messiah | Ep. 7 | Your Guide to the Blessed Land
We cover:
- The Islamic narrative regarding "Armageddon"
- Is there a "genocidal Hadith"?
- Why Jesus (PBUH) will pray behind one of us
- How everything comes to an end in al-Sham
Make sure you download your notes from the description
https://youtu.be/LB_I7Gn2Wf4