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غاية المجاهد
رضى الرحمن.
ودخول الجنان.
والنجاة من النيران.
ونصرة أهل الإيمان.
وصد كيد الشيطان.
والوقوف في وجه أهل الطغيان.
من اليهود والمجوس وعبدة الصلبان.
في الجبال والسهول والوديان.
وليعيد مجد صحابة المبعوث من عدنان.
والتابعين لهم بإحسان.
ويرفع راية التوحيد عالية ليراها كل إنسان.
ويحكم شرع الله في الأوطان.
ويعيش في ظله بأمن وأمان.
حتى ينال أحدى الحسنيين من المنان.
أما النصر أو الشهادة ورؤية الحور الحسان.

 

The Aim of the Mujaahid.

The Pleasure of Ar-Rahmaan (Allaah).

And entering the Gardens (Jannah).

And Safety from the fire (Jahannam).

And Aiding the people of Eemaan.

And Blocking the plans of Shayţaan.

And Standing up in the face of the Ţaaghoot.

Of the Jews and the Fire-Worshippers and the Cross-Worshippers.

In the Mountains and the Plains and the Valleys.

And to return the glory of the Sahaabah who are the offspring of ‘Adnaan.

And those who Followed them with Iĥsaan.

And to Raise the Flag of Tawheed high so that every person can see it.

And to Rule by the law of Allaah in the Lands.

And to live continuing with it in Peace and Security.

Until they gain one of two good-things from Al-Mannaan (Allaah).

Either Victory of Martyrdom and seeing the Beautiful Hoors.

(Author Unknown)

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مُنَايَ مِنَ الدُّنْيا عُلومٌ أَبُثُّهَا * وأنْشُرُهَا فِي كُلِّ بَادٍ وحَاضِرِ

دُعَاءٌ إلَى القُرْءانِ والسُّنَنِ التِي * تَنَاسَى رِجَالٌ ذِكْرَهَا في المَحَاضِرِ

وأَلْزَمُ أَطْرافَ الثُّغُورِ مُجَاهِداً * إذَا هَيْعَةٌ ثَارَتْ فَأَوَّلُ نَافِرِ

لأَلْقَى حِمَامِي مُقْبِلاً غَيرَ مُدْبِرٍ * بِسُمْرِ العَوالِي والرِّقَاقِ البَواتِرِ

كِفَاحاً مَعَ الكُفَّارِ فِي حَوْمَةِ الوَغَى * وأَكْرَمُ مَوْتٍ لِلْفَتَى قَتْلُ كَافِرِ

فَيَا رَبِّ لا تَجْعَلْ حِمَامِي بِغِيرِهَا * ولا تَجْعَلَنِّي مِنْ قَطِينِ المقَابِر

My aspiration in this world is to put forth knowledge,
And to spread it openly in every town and village;

Being one who is calling to the Qur’an and sunan,
That, in their gatherings, the men have forgotten;

And, as a Mujahid, on the farthest frontlines to stay,
If I am called forth, being the first to make my way;

ًWith the clanking of weapons in the darkness, frequented by silence,
Clashing with the disbelievers, encircled by the violence;

Not turning back, facing my demise with my chest,
To be killed by a disbeliever is the youth’s death noblest;

So, O my Lord, allow me not to die in any other way,
And use me not as a stuffing for the graves.

[Ibn Hazm’s ‘at-Talkhis li Wujuh at-Takhlis’; p. 57]

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This poem is from a kitaab by Shaykh ‘Abdur Rahmaan As-Sa’di Rahimahullaah called Ad-Durratul-Faakhirah, in english “the exquisite pearl”

 

سَعِدَ الَّذِينَ تَجَنَّبُوا سُبُلَ الرَّدَى
وَ تَيَمَّمُوا لِمَنَازِلِ الرِّضْوانِ

فَهُمُ الَّذِينَ أَخْلَصُوا في مَشْيِهِم
مُتَشَرِّعِينَ بِشِرْعَةِ الإِيمَانِ

وَهُمُ الَّذِينَ بَنَوا مَنَازِلَ سَيْرِهِم
بَيْنَ الرَّجا وَ الخَوفِ للدَّيَّانِ

وَهُمُ الَّذِينَ مَلا الإِلهُ قُلُوبَهُم
بِوِدَادِهِ وَ مَحَبَّةِ الرَّحْمانِ

وَ هُمُ الَّذِينَ أَكْثَرُوا مِنْ ذِكْرِهِ
في السِّرِّ وَ الإِعْلَانِ وَ الأَحْيانِ

يَتَقَرَّبُونَ إِلى المَلِيكِ بِفِعْلِهِم
طاعاتِهِ وَ التَّرْكِ لِلعِصْيانِ

فِعْلُ الفَرَائِضِ وَ النَّوَافِلِ دَأْبُهُم
مَعَ رُؤْيَةِ التَّقْصِيرِ وَ النُّقْصانِ

صَبَرُوا النُّفُوسَ عَلَى المَكارِهِ كُلِّهَا
شَوقًا إِلى ما فِيهِ مِنْ إِحْسَانِ

نَزَلُوا بِمَنْزِلَةِ الرِّضَى فَهُم بِها
قَدْ أَصْبَحُوا في جَنَّةٍ وَ أَمانِ

شَكَرُوا الَّذِي أَولَى الخَلائِقَ فَضْلَهُ
بِالْقَلْبِ وَ الأَقْوالِ وَ الأَرْكانِ

صَحَبُوا التَّوَكُّلَ في جَمِيعِ أُمُورِهِم
مَعَ بَذْلِ جَهْدٍ في رِضَى الرَّحْمانِ

عَبَدُوا الإِلهَ عَلى اعْتِقادِ حُضُورِهِ
فَتَبَوَّءُوا في مَنْزِلِ الإِحْسانِ

نَصَحُوا الخَلِيقَةَ في رِضَى مَحْبُوبِهِم
بِالْعِلْمِ وَ الإِرْشادِ وَ الإِحْسانِ

صَحَبُوا الخَلائِقَ بِالْجُسُومِ وَ إِنَّما
أَرْوَاحُهُم في مَنْزِلٍ فَوقانِي

بِاللهِ دَعْواتُ الخَلائِقِ كُلِّها
خَوفًا عَلى الإِيمانِ مِنْ نُقْصانِ

عَزَفُوا القُلُوبَ عَنِ الشَّواغِلِ كُلِّها
قَدْ فَرَّغُوها مِنْ سِوَى الرَّحْمانِ

حَرَكاتُهُم وَ هُمُومُهُم وَ عُزُومُهُم
للهِ لا لِلْخَلْقِ وَ الشَّيْطانِ

نِعْمَ الرَّفِيقُ لَطالِبُ السُّبُلِ الَّتِي
تُفْضِي إِلى الخَيراتِ وَ الإِحْسانِ

 

Fortunate are those who avoid the destructive paths;
Intending the stations of Allaah’s good pleasure.

Those who journey with the utmost sincerity;
Following the legislation by which faith is measured.

Those who build the stations of their journey;
Submitting between being fearful and being hopeful.

Those whose hearts the Divine has filled;
With devotion to Him and love for the Most-Merciful.

Those who remember Him do so abundantly;
in private, public, at all times in continuance.

Seeking nearness to the Sovereign Master;
By obeying Him and forsaking disobedience.

Doing what is obligatory and optional is their way;
Inspecting their own faults and their deficiences.

Their souls patiently enduring all that is disdainful;
Desirous of what it entails of benevolence.

They arrive at the Station of Contentment;
Ultimately reaching the Garden and safety.

For His bounties to His creation they are greatful;
With their heart, tongues and limbs of their body.

Reliance is their companion in all affairs;
Whilst striving in the pleasure of the All-Merciful.

Worshipping the Divine, believing in His presence;
Thus taking their place at the Station of Excellence.

Advising others to that which pleases their Lord;
With knowledge, guidance and compassion.

Accompanying the people in bodily form;
Whilst their spirits dwell at a sublimer station.

They alert the creation to their complete need for Allaah;
Continuously fearing a decrease in their faith.

Their hearts turning away from all distractions;
Completely emptied of other than the Most-Merciful.

Their movements, concerns and resolves;
Are all for Allaah, not the creation, nor the Devil.

the best of friends is the seeker of these paths;
Which leads to acquiring goodness and Ihsaan.

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And This Is How The Donkey Of Knowledge Slipped In Mud

Imām ‘Abdullah ibn al Mubārak

“And from this is the saying of Imām ‘Abdullah ibn al Mubārak regarding Ismā’īl ibn al ‘Ulayyah – May Allāh have Mercy upon them both – when he accepted a post of receiving sadaqah near (Harūn) Ar-Rashīd, where he (Ibn al Mubārak) wrote to him (ibn ‘Ulayyah) saying:

 

يا جاعل العلم له بازيا يصطاد أموال المساكين

“O who makes knowledge for him as a play

And hunts the wealth of Masākīn (poor)

احتلت للدنيا ولذاتها بحيلة تذهب بالدين

You have deceived (to gain) dunyā and its pleasures

With such a deception that snatches the religion

فصرت مجنونا بها بعدما كنت دواء للمجانين

Thus you became a mad man with it

After you were a cure to madmen

أين رواياتك فيما مضى عن ابن عون وابن سيرين

Where are your narrations which were in the past

From ibn ‘Awn and ibn Sīrīn

ودرسك العلم بآثاره في ترك أبواب السلاطين

And (where is) your teaching of knowledge and narrations

With regards to the leaving of the doors of the Kings

تقول أكرهت فماذا كذا زل حمار العلم في الطين

And you say “I have been forced, thus why?”

And this is how the donkey of knowledge slipped in mud

لا تبع الدين بالدنيا كما يفعل ضلال الرهابين

And do not sell your religion in return of the dunyā

As some misguided Monks does.”

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شكوت إلى وكيع سوء حفظي** فأرشدني إلى ترك المعاصي
وقــال إن علم الله نـــــــورٌ ** ونور الله لا يعطى لعاصي

Shakawtu Ilaa Wakee` Soo’a Hifdhee — Fa-arshadanee Ilaa Tark al-Ma`aasee
Wa Qaala Inna `Ilma Allaahi Noorun — Wa Nooru Allaahi La Yu`taa Li `Aasee

“I complained to Wakee` about my bad memory, and he taught me that I should keep away from sin.
He said that knowledge of Allaah is light, and the light of Allaah is not given to the sinner.”

Imaam Shaafi’i Rahimahullaah

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إِذَا الْمَرْءُ أَفْشَى سِرِّهُ بِلِسَانِهِ * وَلاَمَ عَلَيْهِ غَيْرَهُ فَهُوَ أَحْمَقُ

إِذَا ضَاقَ صَدْرُ المَرْءِ عَنْ سِرِّ نَفْسِهِ * فَصَدْرُ الَّذِي يُسْتَودْعُ السِّرَّ أَضْيَقُ

If a man spreads his secret with his own tongue
and blames another… then he is a fool.
If his own breast is too narrow to conceal his own secret,
Then the breast of the one in whom he places it is even narrower.

Imaam Shaafi’i Rahimahullaah

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O Worshipper of the Books of Knowledge

O Worshipper of the books of Knowledge!
If only you could see us,
you would know that with your knowledge you are merely playing.
For every page of your book that you turn,
We turn, in its place, a page in the chapter of history.

Whoever fatigues his body in pursuit of theoretical knowledge,
Let him know that our bodies are fatigued by the weight of our shackles.
For every ruling of fiqh that you uncover,
Our enemies uncover our modesty and shame.

Do you preach to others the categories of tawheed,
When your own lives have barely suffered for it?
Do your eyes shed tears in your lectures,
Whilst the eyes of our families weep at our absence?
Whoever is pursued by those who seek his opinion,
Let him know that we are pursued by those who bind our hands.
For every drop of ink that leaves your pen,
A drop of our blood from torture leaves our bodies

Does your eloquent speech find no words for us,
When we are the victims of your silence?
Are you still hesitating to take this trust as its bearer,
When every hour passes us by as it is an era?

Whoever of you fears the blame of the blamer,
And whoever of you fears the sword of the oppressor,
Then know that the death of the brave does not come sooner,
And nor is the death of the coward delayed until later.

Do you seek the inheritance of the prophets,
When you refuse to follow in their footsteps?
Then know claim to emulate the predecessors,
When you refuse to pay the price that they paid?

Whoever of you prefers this life to the hereafter,
Then fear the trial of knowledge more than the trial of women.
For while your theories roam with the stars,
We are like lions, caged behind bars.

Let us remind you of one last thing whilst we still live:
The ink of the scholars is not holier than the blood of the captive.
For Allah spoke the Truth, to Him be Honour:
“It is he who fears Allah who is the true scholar.”*

as-salamu alaykum wa rahmatullahi wa barakatuh.
Your Muslim brothers in British prisons

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