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Why Anti-Zionism is not the same as Anti-Semitism

All forms of racism and discrimination are the antithesis of justice, peace and freedom. Kia Ora Gaza and the NZ Palestine Solidarity Network will not tolerate any act or discourse which adopts or promotes, among others: racism, anti-Arab racism, Islamophobia, anti-Semitism, sexism, xenophobia, or homophobia.

“Anti-Semitism is a crime – Anti-Zionism is a duty.”

Kia Ora Gaza

VIDEO: By Middle East Eye, published 14 February 2019

Activist and academic Dr Sai Englert explains why Anti-Zionism is entirely different from Anti-Semitism, and how conflating them is a ‘deeply problematic approach.’

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Why Anti-Zionism is not the same as Anti-Semitism

All forms of racism and discrimination are the antithesis of justice, peace and freedom. Kia Ora Gaza and the NZ Palestine Solidarity Network will not tolerate any act or discourse which adopts or promotes, among others: racism, anti-Arab racism, Islamophobia, anti-Semitism, sexism, xenophobia, or homophobia.

“Anti-Semitism is a crime – Anti-Zionism is a duty.”

Kia Ora Gaza

VIDEO: By Middle East Eye, published 14 February 2019

Activist and academic Dr Sai Englert explains why Anti-Zionism is entirely different from Anti-Semitism, and how conflating them is a ‘deeply problematic approach.’

View original post 150 more words

Should Shamima Begum be allowed to return home?

State-sanctioned alienation and disenfranchisement is just as much a violation of rule of law as statelessness, the hidden costs of which are ultimately, too high.

“In the final analysis, it is best to listen to the wisdom of Lady Hale and subscribe to her views. If we cannot sympathise with Shamima Begum – who was probably just a sex slave in ISIS held Syria – we must sympathise with her two-day old British child who is wholly innocent and is exposed to disease and malnutrition thousands of miles away from home in a hostile environment in a camp in Syria. As her Ladyship recently pointed out in her All Human Beings? lecture:

Promoting children’s welfare should include promoting their rights under the UN Convention, including their political rights, facilitating their development as active democratic citizens, not just protecting their physical safety. Nor should they be deterred from playing a part in the democratic process, as otherwise they may become disengaged when they do grow up.”

United Kingdom Immigration Law Blog

Shamima Begum, the British ISIS bride now wishing to return to the UK after running away from Bethnal Green with her friends Amira Abase and Kadiza Sultana, is afraid that if she returns to the UK then she will be separated from her son who was born in the al-Hawl refugee camp run by the SDF in Syria. She has already lost two children in infancy but remains totally unrepentant about joining the jihad and readily enlisting herself as bride material for ISIS, which she still endearingly refers to as “dawlah”. Her desire for an English-speaking husband resulted in her marriage to the Dutch jihadist Yago Reidijk who she still loves “very much”. Reidijk, who is being touted as a “convert to Islam”, was convicted in absentia of membership of a terrorist organisation and is suspected of involvement in terrorist plots in the Netherlands. Attracted to joining the death cult…

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Trillionaire Saudi Prince Mohammad bin Salman steps up $6.8bn takeover of Manchester United

The Most Revolutionary Act

Saudi Crown Prince Mohammad bin Salman is stepping up his A$6.8 billion takeover bid of Manchester United – in the hope of becoming the new owner by next season. It comes with United chiefs spending an increasing amount of time in Saudi Arabia. Now the Saudi royal, whose family are worth around £850BILLION, will hope…

via Trillionaire Saudi Prince Mohammad bin Salman steps up $6.8bn takeover of Manchester United — Tatahfonewsarena

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#AccessToJustice #ProBono lawyers ‘like loyal horse Boxer in #AnimalFarm’ – High Court judge!

Pro bono lawyers ‘like loyal horse Boxer in Animal Farm’ – High Court judge | Law Gazette | 13 February 2019

A High Court judge has reignited the debate about pro bono goodwill after comparing lawyers who work for free to Boxer, the tragic Stakhanovite horse in George Orwell’s Animal Farm.

Mr Justice Williams made the comparison in ME and MP, in which the father appealed a 2018 judgment which concluded that his 12-year-old son should live with the mother and have no direct contact with him. Williams said the ‘lengthy and comprehensive’ 45-page judgment addressed issues ‘of the utmost seriousness in the private law arena’.

Counsel for the father, whose appeal was allowed in part, and the mother, who is deaf, acted pro bono.

Williams J said: ‘That counsel for the father and for the mother should appear pro bono in such a complex case as this is in the finest traditions of the legal profession. Up and down the country, counsel, solicitors and legal executives fill the gaping holes in the fabric of legal aid in private law cases because of their commitment to the delivery of justice.

‘Without such public-spirited lawyers how would those such as the father and mother in this case navigate the process and present their cases? How judges manage to deliver justice to the parties and an appropriate judgment for the child without such assistance in cases like this begs the question. It is a blight on the current legal aid system that cases such as this do not attract public funding.

‘So far removed from the stereotyped “fat-cat”, the legal profession in cases such as this are more akin to Boxer in George Orwell’s “Animal Farm” always telling themselves “I will work harder”.’

In the book, Boxer was a hard-working, strong, loyal and caring horse. The ruling pigs take advantage of his loyalty and work him until he collapses. He is then sold to the horse slaughterer. Whenever something went wrong, he blamed himself and vowed to work harder.

The father’s appeal was allowed in part after Williams J concluded that the decision to make a final order regarding direct contact was wrong. He stressed that his conclusions did not involve any criticism of the parties’ lawyers or the judge in how they approached the case.

He said: ‘It was clearly an exceptionally difficult case on its facts. The procedure which the court had in essence been forced to adopt to determine the fact-finding and welfare imposed a further difficulty on all concerned... The judgment itself is plainly carefully crafted and considered. However even the best of judges (who also happen to be fallible human beings) in comprehensive and careful judgments can occasionally get things wrong.’

Last week the Ministry of Justice published its review of controversial legal aid reforms, which showed that removing public funding for private family law cases led to a steep increase in the number of unrepresented parties – from 13% in 2012-13 to 36% in 2017-18.

“It had come to his knowledge, he said, that a foolish and wicked rumour had been circulated at the time of Boxer’s removal. Some of the animals had noticed that the van which took Boxer away was marked “Horse Slaughterer,” and had actually jumped to the conclusion that Boxer was being sent to the knacker’s. It was almost unbelievable, said Squealer, that any animal could be so stupid. Surely, he cried indignantly, whisking his tail and skipping from side to side, surely they knew their beloved Leader, Comrade Napoleon, better than that? But the explanation was really very simple. The van had previously been the property of the knacker, and had been bought by the veterinary surgeon, who had not yet painted the old name out. That was how the mistake had arisen. ”
~ Animal Farm, George Orwell

Image result for Boxer was being sent to the knacker's

Image result for Boxer was being sent to the knacker's

Comrades Falconer, Straw, Clarke, Grayling, Gove, Truss, Lidington and Gauke have all played their part in painting “Modernising legal services” on the side of the knacker’s yard van.

Spitefulness Scale: What Traits Make A Person More Likely To Engage In The Destructive Behavior?

Parental Alienation

They found that people with more spiteful tendencies were more likely to also show hints of callousness, Machiavellianism, poor self-esteem, aggression, and guilt-free shame. Conversely, those who were less likely to be spiteful were also more likely to feel guilt, had higher self-esteem, and were more agreeable and conscientious. Not surprisingly, they found that men were more likely to be spiteful — perhaps out of theirtendency to be more aggressiveand dominating. Young adults were also more spiteful than older ones. “You get older and you learn from experience,” Marcus said, according to CBS, “and you just may not have the energy for it.”

Their scale, the researchers wrote, will “be able to predict behavior in both laboratory settings and everyday life, contribute to the diagnosis of personality disorders… and encourage further study of this neglected, often destructive trait.”

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Revenge and the people who seek it

Parental Alienation

People who are more vengeful tend to be those who are motivated by power, by authority and by the desire for status,” he says. “They don’t want to lose face.”

In his study, McKee surveyed 150 university students who answered questions about their attitudes toward revenge, authority and tradition, and group inequality. He found that the students whose answers showed a deference to authority and respect for traditions and social dominance, had the most favorable opinions about revenge and retribution.

Those personalities, McKee says, “tend to be less forgiving, less benevolent and less focused on universal-connectedness-type values.”

There’s also a cultural dimension to people’s predilection for revenge, says revenge researcher Michele Gelfand, PhD, a professor of psychology at the University of Maryland, College Park. She and her collaborators Garriy Shteynberg and Kibum Kim have found that different events trigger the revenge process in different cultures; American students feel more offended…

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#PublicLaw #StateIntervention #Disenfranchisement: What are the nature of and limits to parents’ rights?

“What are ‘rights’ worth if they are not even considered, because ‘paramount’ is interpreted as ‘exclusive’ or ‘overwhelming’ ?”

| truthaholics

What are the nature of and limits to parents’ rights?| Sarah Phillimore | CHILD PROTECTION RESCUE 

Parents versus the state

The question of ‘parents rights’ has been bought into very stark focus by the court hearings around Charlie Gard. There has been an enormous wealth of comment, blogs and articles which demonstrates the strong emotional reactions of many to these proceedings; a stark illustration of the tensions around balancing completing ‘rights’ and interests of parent and child – particularly when the child is an unconscious baby.

A thoughtful article in the Independent summarised the key issues well – decisions over Charlie Gard’s future encapsulated a clash between medical opinion and parental instinct. The law is clear; where doctors and parents disagree over what treatment is in the ‘best interests’ of a child, neither parents nor doctors are able to demand or veto certain treatment. Any dispute must come…

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Leaders who are afraid to be clear about Islam do us a disservice

Leaders who are afraid to be clear about Islam do us a disservice | ISLAM21C | 13 Feb 2019

In Islām the rules are clear and for new Muslims and young people, leaders must also be clear

I would not have come to Islām if Muslims had told me that everything going on in the Western world was fine and workable with Islām.

Becoming a Muslim (or for those returning to the religion after drifting away), involves a psychological and spiritual process by which you unlearn, let go of, filter and mostly reject many of the rules that were instilled in you from birth, that conflict with the rules of Allāh.

It is a bit like disentangling yourself from the clasp of a giant octopus. For some it is quick, but for others it can take years.

To do this you first have to have clarity on the key issues, and you need to know what is bad for you spiritually and psychologically. This translates seamlessly into what is known as the ‘harām’, and basically is what causes the believer psychological ‘fuzziness’ or, more scientifically put, doubt, anxiety, or sadness. [1]

Barring those who have had real traumatic experiences, it is the harām that leads you to psychological distress (which is a sign within yourself [2]), and if you ignore it, or follow it because others—many psychologists for example—tell you it just has to be ‘managed correctly’, you will adjust to it and it will become fair-seeming to you.

The rules therefore must be crystal clear, so you know what you need to get rid of immediately in your life, and what you need to filter out slowly with the support of good, clear people. This is needed if you are going to get yourself and your environment to the state you need to in order to please Allāh and live a life of inner peace.

This place of peace, I have learned, is what psychologists and self-help people refer to as ‘authenticity’. What they don’t tell you is that you can only be true to yourself—and I mean reallytrue to yourself—if you are true to Allāh first.

After that He will show you your beauty and amplify your gifts.

However, without clear rules, you cannot adequately get to this place.

You cannot properly adjust your life, your choices, relationships, your outlook and long-term educational and spiritual goals.

Becoming Muslim is a lifestyle shift. It is indeed belief, but must then be followed by action. The shahāda is a serious thing, and Allāh makes it so—for after it is uttered, follows a series of choices where you must show your commitment to submit to Him, and none others.

We need help with this. If we don’t have the rules clearly set in place for us, and haven’t chartered a good course to follow them, our plan, actions, journey, our entire existence ends up being a mish-mash. In the end, we lack authenticity, beauty and peace.

Muslims who are afraid to be clear on what is permissible and what is not, do us a disservice

Without firm rules to follow, new Muslims (and young, born Muslims) can end up as fence-sitters, partly entangled in the other systems from which Allāh has so beautifully and clearly offered to free us. This can go on for years and can be very damaging to them and the people around them.

This psychological wavering means a person has not entered fully into Islām, as we are commanded to do. [3] The result is an inner feeling of anxiety, discontent and conflict, which inevitably overflows outside and wreaks havoc.

Only now and then—when you take action to obey a law—do you experience that buoyant and blissful spiritual state that is His Pleasure.

For the rest of the time, we may seek solace in the very things that are taking us further from Him.

When I became Muslim, I had to resist a culture that advocates that I knew everything, and put me as the rule maker, the deal breaker, the change agent—that put me and my wants and ‘needs’ (most of which, I realised, have been manufactured by that culture) at the centre.

I had to remind myself and live in a way that showed submission, that I understood that He knows best. We are commanded to follow the Law, because the rules are good for us.

That is why we hear and we obey. [4] Because we trust that He knows and loves us. The rules are there not to be debated, shaded and modernised, but because they are serving a greater purpose that only He knows.

Trust this. And be at peace.

Islām, wholly entered into and its laws obeyed (acted upon), results in a feeling of inner freedom, and peace—on top of that, we are given the promise of forgiveness.

This is why it is important the scholars and leaders are firm and clear on the key issues, and they don’t compromise on them, whatever the cost to their wealth, or social media following. If they compromise and go muddy and mulchy on the issues, they are doing us a huge disservice because we aren’t able to formulate a clear plan for our lives or act accordingly to find peace.

Worse yet, harām will become negotiable, and then fair-seeming. When it is not.

New Muslims or those returning, need to seek out and find good company – but what is that?

Calling others to Islām can only be done from a standpoint of clarity and strength, and it is why I have resisted doing so for the first six years of my life as a Muslim. I had to sort my life out first, and it is by no means a finished project.

It is true we must speak with mercy, but also with principles intact. This is a matter of utmost importance. It is actually everything, and it is why we are here. There is indeed much joy in embracing Islām, but there is also sacrifice. And we are grateful for the sacrifices, as this is the means by which we are tested and elevated.

But for it to be worth it, and to make it easier and better, there needs to be a community of Muslims around whom we as new Muslims want to be.

These are the people who warm our hearts, yes, but they also offer firmness and clarity (because from this firmness comes protection, courage, comfort and then peace).

In short, good company reminds us of the balance inherent in Islām, the balance between hope and fear, between joy and discipline.

We don’t want populists, capitulators or negotiators. We don’t want people who outwardly appear to be Muslims, and yet they go towards the West in apology and silent envy, so that their inner lives become indistinguishable from the world that we have, through great struggle, pain and eventual reward, unstuck ourselves and left behind.

We also don’t want people who are afraid, depressed, hopeless, in dark despair, or deeply cynical.

We have had enough of these people from our past, and we have experienced deep wounds from the many ways people like this who have led us astray in the name of pleasing others besides Allāh.

We lacked firmness and clarity, light and peace in our old lives. That is why we came to Islām.

Islām must be presented as an entire system to be lived and shared – for this is what it is

I became a Muslim because Allāh showed me first what was wrong with the way I had been raised through “Western values”.

He literally destroyed—and I mean, obliterated—all the ‘pillars’ constructed for me by my education, family and society: socialism; communism; vague ‘spiritualism’; feminism; secularism; Western intellectualism, liberalism, capitalism… and so on, all came tumbling apart (but this is another story entirely).

I reached a point where I was confronted with my own pain. I saw clearly the hurt and deception caused to others I loved by these ‘values’ that were at their heart empty and unendingly corruptible.

Through my work as a journalist and writer, I saw the sheer injustice all around me due to the employment of these ‘isms’ by governments, organisations and individuals who may have been well-meaning, but who had been blinded by the marketing of these ideas so that they were uncritical of them, because it was not fashionable or—in some cases—not allowed.

These personal experiences were then buffered by conversations with others who were also alive to the failures of these ‘isms’ to deliver happiness, peace and justice to society.

Most of the time, these people were Muslims.

I had no idea, before I researched Islām, that it was an entire political, economic and spiritual system. I thought it was just a religion.

Once I realised this, I was so happy.

The Muslims that Allāh used to guide me to Islām were generous, firm, modest – and just

When I acknowledged the dire need for a new system like this, and the need to move myself and my own life towards this state of Islām, Allāh put the right Muslims in my path.

I met Muslims in different countries and of many different appearances, persuasions and income brackets, who:

  1. Were of outstanding principle and character (most notably, they were generous with their time, they intelligently fielded my idiotic questions and arguments, and they had good manners).
  2. Stood firmly for justice and were at the forefront of such initiatives, whether it was exposing corruption at a primary school fundraiser, or on a grander scale.
  3. Told me firmly and reasonably and in an intellectual fashion, what the rules were and why they were there, and the consequences that faced me in detail, if I did not accept them and submit to them. They were not afraid to do this, even if it made them unpopular in the group we were in at the time or if it made me look at them funny and move away. These rules were consistent on the major issues and checked out with the Qur’ān when I looked.
  4. Were beautiful, gentle and modest in words and appearance and never wanted centre stage.

Alhamdullillah for all of them. They obeyed the Law and were happy and content in doing so.

They told me the Truth about difficult issues with soundness and the light of their faith, and in one voice—they did this even, and especially, when it was hard. This included risk. From being labelled “extreme”, to losing our friendship, or to simply ruining dinner table conversations.

After that, it was my choice to accept it or reject it.

Islām is clear, and the system has been perfected

For those coming to Islām, and those returning to it, the Truth, and the courage and reasonableness of those who are guiding them to speak it, is really crucial. So is the understanding that Islām has been perfected. There is no need for change in it, and it is forever protected—He has, in his grace assured us of that. [5]

But this must be presented to those who are asking, challenging or exploring Islām, in a way that shows contentment with it.

Detractors cannot argue with contentment and peace.

It boils down to fear of none other than Allāh. And of living this rules-based and beautiful way of life, with joy and discipline (not just one of them). I know there are so many of you like this.

And we can take comfort in the fact that there are thousands out there who are hurting or discouraged, even outraged at the world, and they are yearning for this Truth. They are hurting because of the lies and fuzziness presented to them, which keep letting them down.

The Book is Clear. Islām is clarity – and it must, and will, always be so.

So, go out there and learn it, and speak it, and if people reject it, let them reject it.

If they accept it, then love them and meet them with the courage it has taken them to get to you.

Most of all, don’t compromise with the world. It is a deception, and there is nothing of real substance or peace to envy there.

I pray Allāh grant us all courage and firmness of words and does not test us more than we can bear. I ask that He bring those who need Islām and yearn for this peace and who are deserving of this greatest of gifts, towards us, in the most beautiful and faith-building of ways. Āmīn.



Source: www.Islām21c.com


[1] Whatever misfortune happens to you, is because of the things your hands have wrought, and for many (of them) He grants forgiveness – Ash-Shura 42:30

[2] We will show them Our Signs in the universe, and in their own selves, until it becomes manifest to them that this (the Qur’ān) is the truth” – Fussilat 41:53

[3] O you who have believed, enter into Islām completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy. – Baqarah 2: 208

[4] “The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in AllāhAllāh and His angels and His books and His messengers, [saying], “We make no distinction between any of His messengers.” And they say, “We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination.” Baqarah 2: 285

[5] This day are those who disbelieve in despair of (ever harming) your religion; so fear them not, fear Me! This day have I perfected your religion for you and completed My favour unto you – and have chosen for you as religion, al-Islām. – Maidah 5:3

Tags: Islamic ThoughtLatest IslamicOpinionPropagation



Tahirah Jayes is the author of the award winning novel ‘For the Mercy of Water’, a spokesperson for CAGE and also the co-ordinator for CAGE Africa, which highlights abuses of the rule of law and CVE in Africa. She is based in Johannesburg, South Africa.




#Egypt #Liberation: 70 years since the assassination of #HasanAlBanna!

70 years since the assassination of Hasan al-Banna | Ibn Khaldun | ISLAM21C | 12 Oct 2019

Today marks 70 years since one of the most influential Islamic figures of the 20th century, Hasan al-Banna (rahimahu Allāh), was assassinated by Egyptian secret police. [1]

Hasan al-Banna was born in October 1906, in the Egyptian town of Mahmudiyah. He was a school teacher, Imām and well-known for establishing one of the most influential and significant Islamic revivalist organisations, alIkhwān alMuslimūn (Muslim Brotherhood).

The father of Hassan al-Banna, Ahmad ʿAbd al-Rahmān al-Banna was a scholar in Sharīʿah, specialising in Hadīth (prophetic traditions) and is known in the literature of Islamic scholarship as ‘al-Saʿaty’ due to him having worked as a watchmaker.

Hassan al-Banna memorised the Qur’ān at a young age along with many prophetic āhādīth. Al-Banna would frequent scholars at al-Maktabah al-Salafiyah and his greatest inspirations were Sheikh Mohammad Zahrān and Sheikh Muhib al-Dīn al-Khatīb. Seen as a visionary for Islamic thought and movement, al-Banna focused on instilling Islam’s universality, affecting and governing every area and aspect of existence and its application as a methodology for life, defying moral perversion and the disengagement between state and religion imposed by secularist ideologies on the Muslim world. [2]

Al-Banna studied at Egypt’s first modern institute of higher learning, Dār al-ʿUlūm, where he became a qualified teacher. He founded the Muslim Brotherhood in 1928, which is thought to be the oldest Political Islamic movement in the modern era. In the early stages of its formation, al-Banna headed commando formations that resisted the British colonisation of Egypt and Palestine and made liberating the Arab world from imposed colonial forces of its main objectives.

In 1936, al-Banna ramped up his political activism and by 1948 began openly calling on monarchs and leaders to implement the holistic Islamic Shari’ah in an attempt to revive the Khilāfah; Islam’s standard state-system that had united the entire Muslim world under a single umbrella for almost 1400 years.

He emphasised that any Islamic government must operate on three pivotal ethics: the fulfilment of responsibility of the ruler towards his Creator and towards the governed; the unity of Muslims under a structure of brotherhood; and recognising the will of the Muslim collective. He served as the General Guide of the organisation until he was assassinated in 1949. [3]

The organisation became one of the most substantial and effective movements in Egypt as a result of al-Banna’s powerful and fascinating leadership, which quickly gathered a membership of more than one million people. The impact of al-Banna was experienced in and outside Egypt. His organisation operated as an ideal model example for the growth and empowerment of other Islamic movements. His influence and strategy quickly spiraled and extended into other countries within the Middle East and eventually across the entire Muslim world. [3]

The vast majority of Islamic and political movements around the world have been impacted by the Muslim Brotherhood in one way or another and its academic, humanitarian and political institutions branch throughout the entire world. The Muslim Brotherhood alone held at one point 20% of Egypt’s 5,000 non-government organisations, serving the poorest through a system of wide-ranging social programmes. [4]

Besides him being a visionary and the lasting legacy that he left, al-Banna was inspirational and his speeches were captivating. Sheikh Ali al-Tantawi (rahimahu Allāh) once said:

[al-Banna] is of the most articulate individuals to have ever climbed the pulpit, his sermons would tremendously impact listeners without him appearing emotional, he would make them cry, laugh, stand and sit whilst tranquil and quiet. He would shake the hearts of others whilst his own was serene.

Of al-Banna’s many writings was the introduction of ‘al-Fath al-Rabbīnī’, an almost 6,000-page abridgement and categorisation of the Musnad of Imam Ahmad rahimahu Allāh. Here he spoke of Imam Ahmad’s virtues, his life, struggle and about his Musnad and status amongst the scholars of Hadīth.

On the evening of 12th of February 1949, Hassan al-Banna was assassinated by what are believed to have been secret agencies belonging to the government. Sources claim that he did not die from the initial gunshots and could have been saved but was instead left to bleed in hospital until he parted this world. Repressive authorities headed by King Farouk did not allow anyone to carry al-Banna’s body to his grave and his procession took place silently (rahimahu Allāh). [5]

The respected scholar Shaykh Abdullah ibn Abdulrahman ibn Jibreen, who was a member of the Council of Senior Scholars and Permanent Committee for Islamic Research and Fatwa is quoted to have said:

“Both [Syed Qutb and al-Hassan al-Banna] were Duʿāt (callers) to Allāh, and have displayed patience and perseverance more than many others. Both of them were patient in the face of being killed, having been killed unjustly without abdicating what they called towards. It was later that certain individuals emerged who insulted them and picked out their mistakes, classifying them as ‘misguided’, ‘callers to misguidance’, and disbelievers, outside the fold of Islām. It is an obligation upon a Muslim to recognise the people of good, indicating where they made mistakes and errors, whilst not disavowing the good of those who do good, nor denying the status and benefit of scholars. For, these scholars from the Muslim Brotherhood, have dignified stances that many who came after will never be able to match. This is despite them having made mistakes in Ijtihād for which they are excused.” [6]

We ask that Allāh (subḥānahu wa taʿālā) grants Hasan al-Banna (rahimahu Allāh), and all those who were killed unjustly Jannat al-Firdaus and that He brings about much greater good for their people in this world and the next.

Source: www.islam21c.com


[1] John L. Esposito, ed. (2014). “Banna, Hasan al-“. The Oxford Dictionary of Islam. Oxford: Oxford University Press.
[2] http://www.irinnews.org/report/26150/egypt-social-programmes-bolster-appeal-muslim-brotherhood
[3] http://www.oxfordbibliographies.com/view/document/obo-9780195390155/obo-9780195390155-0006.xml
[4] http://www.irinnews.org/report/26150/egypt-social-programmes-bolster-appeal-muslim-brotherhood
[5] http://www.aljazeera.net/encyclopedia/icons/2016/6/6/ حسن-البنا-رائد-الصحوة-الإسلامية [6] http://www.ibn-jebreen.com/fatwa/vmasal-4356-.html