The Income Source Of Muslim Ummah

The Income Source Of Muslim Ummah

The Islamic state is unique in history; it is the only state that did not tax its population. Why did it not tax its population? It had income that came from
Jizyah, Kharaaj[Tax on agricultural land], Ghaneema, and Fay’[Fay’ is what is taken from the disbelievers without a fight. Such as the disbelievers fearing the Muslims and running away from their positions and they leave behind booty, or if they surrender without a fight, or they pay Jizyah]. The distribution of the fay’ is up to the Imam.. (Reported by Ahmad and At-Tabarani. Classified Saheeh. Saheeh Al-Jaami’ As-Sagheer No. 2828)

All of these are income that comes from Jihad; so the government does not have to tax the population anymore. But now that the Muslim Ummah is not doing Jihad fe Sabeelillah, they end up taxing the population and Rasoolullah (sallallahu ‘alayhe wassallam) said ‘Taxes is haraam and the one who deals in any job related to taxes is cursed.’So the solution is right there it just needs people to wake up and read the simple hadith and follow its meanings.

Ibn Rajab al-Hanbal (rahimahullah) mentioned that one of the Salaf[Pious Predecessors] was asked ‘Why don’t you get yourself a farm for you and your family?’ He said ‘Allah ‘Azza wa Jall has sent me to kill the farmer and take his farm.’When ‘Umar ibn al-Khattab (radiyallahu ‘anhu) had heard that the Sahabah
were busy cultivating the very fertile land that they won through Ghaneema[Spoils of War]from Jihad fe Sabeelillah in Jordan, he waited until the time of harvest and then ordered that all of the farms be burned down to the ground. So some of the Sahabah came complaining and he said ‘This is the job of the people of the
book; your job is to fight Jihad fe Sabeelillah and spread the religion of Allah.’[SubhanAllah, a similar incident is as follows: Narrated by Abu Ayyub: Abu Imran said: We went out on an expedition from Madinah with the intention of (attacking) Constantinople. Abdur Rahman ibn Khalid ibn al-Waleed was the leader of the company. The Romans were just keeping their backs to the walls of the city. A man (suddenly) attacked the enemy. Thereupon the people said: Stop! Stop! There is no god but Allah. He is putting himself into danger. Abu Ayyub said: This verse was revealed about us, the group of the Ansaar (the Helpers). When Allah helped His Prophet (sallallahu ‘alayhe wassallam) and gave Islam dominance, we said (i.e. thought): Come on! Let us stay in our property and improve it.
Thereupon Allah, the Exalted, revealed, "And spend of your substance in the cause of Allah, and make not your hands contribute to (your destruction)" (al-Baqarah: 195). To put oneself into danger means that we stay in our property and commit ourselves to its improvement, and abandon fighting (i.e. Jihad). Abu Imran said: Abu Ayyub continued to do Jihad fe Sabeelillah until he (died and) was buried in Constantinople. (Sunan Abu Dawud: Book 14, Number 2506)]

Leave the farming to the people of the book, you go and spread the religion of Allah ‘Azza wa Jall; they will farm and they will feed you; they will pay Jizya,[Tax money that the Kuffar pay under Khilafah] they will pay Kharaaj[Kharaaj is a tax on agricultural land]because Rasoolullah (sallallahu ‘alayhe wassallam) said,
“My rizq (sustenance) comes beneath the shadow of my spear.”[ (Reported by Ahmad and At-Tabarani. Classified Saheeh. Saheeh Al-Jaami’ As-Sagheer No. 2828)So if the rizq of Rasoolullah (sallallahu ‘alayhe wassallam) was through Ghaneema it must bethe best rizq and better than farming, business, shepherding and better than anything else because Rasoolullah (sallallahu ‘alayhe wassallam) said: “My rizq (sustenance) comes beneath the shadow of my spear.”

So if the rizq of Rasoolullah (sallallahu ‘alayhe wassallam) was through Ghaneema it must be the best rizq and better than farming, business, shepherding and better than anything else because Rasoolullah (sallallahu ‘alayhe wassallam) said: “My rizq (sustenance) comes beneath the shadow of my spear.”

wallahu alam

Surah Isra 17 verse 80 Say: "O my Lord! let my entry be by the Gate of Truth and Honor and likewise my exit by the Gate of Truth and Honor; and grant me from Thy Presence an authority to aid (me)."

Ameen,Thumameen.

Transliteration :Wa qur rabbi adkhilni mudkhala sidqiw wa akhrijni mukhraja sidqiw wa-j'al li mil ladunka sulta_nan nasira_(n).

The Way of the Believers

The Way Of The Believers

Are the Traditions (Sunnah) mandatory, conclusive and binding? Or, can a Muslim ignore or reject them? To make clear that adherence to the path of the believers is obligatory, the Qur’an itself says:

"And whoso opposeth the Messenger after the guidance (of Allah) hath been manifested unto him, and followeth other than the believers' way, We appoint for him that unto which he himself hath turned, and expose him unto Hell - a hopeless journey's end." (Qur’an 4:115)

This warning to those who follow a way other than the " believers" way is indeed stern. They have been condemned as deserving of the penalty of Fire. What then is the believers' way?

Are the sayings and deeds of the Prophet (saws) (i.e. the Sunnah and the Traditions) to be considered conclusive as a source of law and regarded as the guiding principles of life or not?

When we turn to Islamic history and tradition to find out how the earliest Muslims conducted themselves in this regard the following incidents stand out.

(I) It is stated in Taareekh al-Khulafaa' that whenever a dispute came up before Abu Bakr he, first of all, looked into the Qur’an and decided the case accordingly, if he found it there. But if he did not find it in the Qur’an, he referred to his knowledge of the practice of the Prophet (saws) and decided the case accordingly. If he failed to find it there also, he inquired from other Companions about it. In some instances many Companions came forward and informed him of the Prophet's (saws) decision in a similar case. On such an occasion Abu Bakr would exclaim: "Praise be to Allah Who hath created among us men who remember the sayings of the Prophet." (saws).

(ii) The first and most perplexing problem to arise after the death of the Prophet (saws) was that of succession. The Companions sought the solution for this also in the Sunnah of the Prophet (saws).

In books like Tabaqaat of Ibn Sa'd and Taareekh al-Khulafaa', 'Alee is reported to have said that "on the Prophet's (saws) death we deliberated over the matter (i.e. the question of succession) and felt that in his lifetime, the Prophet (saws) had appointed Abu Bakr to lead the prayer service (i.e. to function as Imam). Hence, we chose for our world whom the Prophet (saws) had chosen for our faith and made Abu Bakr his successor." (at-Tabaqaat 3:183)

It is further related in Taareekh al-Khulafaa', on the authority of Ibn Mas'ood, that on the death of the Prophet (saws) the Ansaar were heard to say that "there should be one Ameer (i.e. leader) from among us (i.e. Ansaar) and another from among you (i.e. the Muhaajireen or emigrants)." Upon it, 'Umar went to the Ansaar and said: "O Ansaar! Don't you know that the Prophet (saws) had appointed Abu Bakr to lead in Salaah? If you do, tell me who has the heart to take precedence over Abu Bakr." On hearing it, the eyes of the Ansaar opened and they cried out passionately: "We seek refuge in Allah against taking precedence over Abu Bakr." (Taareekh al-Khulafaa')

In other words, when the Sunnah of the Prophet (saws) was brought to the knowledge of the Ansaar, they were satisfied and accepted it wholeheartedly.

(iii) Another problem that arose on the death of the Prophet (saws) concerned his burial. There was disagreement over where his body should be laid to rest, and that too was settled in accordance with the Traditions.

In the history already cited, as well as in some others such as Taareekh al-Kaamil, it is stated that when the dispute arose, Abu Bakr related that he had heard the Messenger of Allah say that "a Prophet (saws) is buried at the same place where he breathes his last. So his bed was lifted and he was buried there" (al-Kaamil, Vol. 2, p225). All differences disappeared immediately after this and the Prophet (saws) was buried, by general consent, in the sacred ground of the room in which he had died.

(iv) A most important event in the history of Islam is that of the compilation of the Qur’an. When 'Umar suggested to Abu Bakr that the whole of the Qur’an should be put together and preserved between the covers of a single volume, the latter initially hesitated. "How can I undertake a task", he would say again and again, "which the Prophet (saws) himself did not take in hand?" Later, when Abu Bakr was convinced, he wanted to assign the work to Zayd ibn Thaabit. But Zayd too was hesitant for the same reason. When, however, Allah caused his heart to open and brought certainty to his mind on the correctness of the stand taken by the two Shaykhs (i.e. Abu Bakr and 'Umar), he consented. (Bukhari, Jaami' al-Qur’an).

The object of narrating this incident here is to underline the fact that the Companions habitually sought guidance from the Sunnah of the Prophet (saws).

(v) It is stated in Imam Maalik's al-Muwatta that once the grandmother of a person who had died came to Abu Bakr and claimed her share in the property left by him. Abu Bakr said to her: "Your claim is not established by the Qur’an and I am not aware of anything in the Sunnah of the Prophet (saws) to support your claim. You should, therefore, go back at present so that I may inquire from other people."

Afterwards, when Abu Bakr made the enquiry he was told by Mugheerah b. Shu'bah that the Prophet (saws) had in his presence awarded one-sixth of the property of a deceased man to his grandmother. Abu Bakr then asked him to bring a witness to support him in his narration, and Muhammad b. Maslamah supported Mugheerah. Abu Bakr, thereupon, accepted the Hadith and allotted one-sixth of the legacy to the woman (al-Muwatta, Meeraath al-Jaddah).

(vi) When the land of the Zoroastrians was added to the Islamic state, 'Umar had to decide whether or not Jizyah could be levied on them. (It is mentioned in the Qur’an that Jizyah should be realized from the People of the Scripture alone, which, in its terminology, applied only to the Jews and the Christians). It was only after 'Abd ar-Rahmaan b. 'Awf had testified that the Prophet had realised Jizyah from the fire-worshippers of Hajr that 'Umar imposed it on the Zoroastrians (Bukhari, al-Jizyah).

(vii) It is mentioned in Sahih Bukhari that once a person inquired from Ibn 'Abbaas if a woman gave birth to a child only forty days after the death of her husband would her 'Iddah (waiting period) be deemed to have expired with it. Ibn 'Abbaas replied that the period of waiting will terminate at childbirth or completion of four months and ten days, whichever is later. Abu Salmah and Abu Hurayrah were also present at that time. On hearing the decision of Ibn 'Abbaas, Abu Salmah pointed out that it was set forth in the Qur’an that:

"And for those with child, their period shall be till they bring forth their burden."

(Qur’an 65:4)

What Abu Salmah intended to signify was that in the case at hand the period of waiting ('Iddah) had ended. Abu Hurayrah too said that he agreed with the view of his nephew, Aboo Salmah. Ibn 'Abbaas then sent his servant, Kurayb, to Umm Salmah who, on learning about the nature of the case, recalled that Subay'ah al-Aslamiyah was expecting when her husband was martyred. Forty days after that, her child was born and offers of marriage began to come to her. The Prophet, (saws) thereupon, saw her married (Bukhari, Kitaab at-Tafseer).

Commenting on this, Haafiz Ibn Hajar writes: "It is said that Ibn 'Abbaas changed his opinion as a result of it, and it is also supported by the fact that the statement of his disciples is in accord with the view of the general body of the Muslims."

The practice of the Companions having recourse to the Sunnah of the Prophet (saws) in the event of a difference of opinion or an apparent contradiction between two verses of the Qur’an, is borne out clearly by this incident.

(viii) Hostilities had been suspended, for a certain period of time, following an agreement with the Roman Empire. However, Mu'aawiyah began to march his army towards the enemy territory with the intention that he would not restart the war during the suspension but be close enough to the enemy to launch a sudden attack at the end of the stipulated period. One day, Mu'aawiyah saw a rider coming towards him, calling out loudly: "Allaahu Akbar! Allaahu Akbar! The covenant is to be kept, not broken!" The rider was a Companion of the Prophet (saws) named 'Amr b. 'Absah. Mu'aawiyah asked him what the matter was. He replied: "I have heard the Messenger of Allah say that when anyone entered into a covenant with a community he should not make an alteration in it till its time has expired or advance information has been given to the other party." Mu'aawiyah thereupon returned to the capital with his troops (at-Tirmidhi, as-siyar 1629).

(ix) Once 'Umar set out for Syria from Madeenah. On reaching the place called Sargh, he was informed by the commanders of the army that a plague had broken out violently in that country. 'Umar, then, held consultations with the Muhaajireen and the Ansaar accompanying him but differing views were expressed. Some were in favour of returning while others felt it was out of the question for they had embarked on the journey in the cause of Allah. On seeing the disagreement, 'Umar asked them to leave and called for those Muhaajireen of the Quraysh who were participants in the conquest of Makkah. When they came, they unanimously supported the idea to go back. 'Umar, consequently, decided to return but Aboo 'Ubayda disagreed. 'Umar and the others were in this dilemma when 'Abd ar-Rahmaan b. 'Awf turned up. He had not participated in the consultation and was, therefore, unaware of the problem. On learning of it, he observed: "I know a thing in this regard." "You are reliable and trustworthy. Tell us what you know," said 'Umar. 'Abd ar-Rahmaan b. 'Awf said that he heard the Messenger of Allah say: "When you come to know that an epidemic is raging at some place do not go there. But if the epidemic breaks out at a place you live do not move out of it with the intention of fleeing" (al-Kaamil, Vol. 2, p392).

The disagreement was at once resolved and 'Umar returned to Madeenah.

(x) In Taereekh al-Kaamil, Taareekh al-Khulafaa' and all other history books it is stated that on the death of 'Umar. 'Abd ar-Rahmaan b. 'Awf and the rest of the Companions chose 'Uthmaan as the Caliph and took the vow of allegiance to him in these words: "We take the oath of allegiance at your hand on the condition that you will act in accordance with the Scripture (i.e. the Qur’an), the Sunnah of the Prophet (saws) and the practice of the two earlier Caliphs" (al-Kaamil, Vol. 3, p37).

These ten examples are in truth only a small and specimen handful. We could have given many more but these do indeed suffice. For, taking them into account, no fair-minded person can deny that the earliest Muslims sought guidance from the Sunnah and the Traditions in all aspects of life.

"

GIMF Develops Defensive and Offensive Software for Jihadi Operations

GIMF Develops Defensive and Offensive Software for Jihadi Operations: "GIMF Develops Defensive and Offensive Software for Jihadi Operations"

GIMF Develops Defensive and Offensive Software for Jihadi Operations

By Abdul Hameed Bakier

In July 2007, jihadi forums announced the creation of a new computer program called the Secrets of the Mujahideen, version 1.0. The objective of the program—which was published and distributed by the Global Islamic Media Front (GIMF) through many jihadi websites—is to replace the old and unreliable PGP corporation encryption tools that jihadis had used in the past. Since the release of the program, jihadi websites, especially the GIMF, are instructing their subscribers to communicate using the program's encryption keys (http://ebnseren.modawanati.com, March 22). Furthermore, al-Qaeda operatives are using Secrets of the Mujahideen in an attempt to avoid U.S. eavesdropping operations against them (http://el-bilad.com, July 6).

Separately, and on the offensive front, jihadi hackers have also invented their own programs to steal data off other computers, part of a larger "Electronic Jihad." Some of the Islamic hackers' targets are computers attached to cameras transmitting live videos from intersections and other busy areas. They claim that these videos can be used to case potential targets.

This article will elucidate the documentation of the Secrets of the Mujahideen, in addition to providing information on the ongoing Electronic Jihad.

The Secrets of the Mujahideen

The GIMF claims that the development of the Secrets of the Mujahideen started years ago to replace PGP encryption programs that apparently have multiple security breaches. According to the GIMF, the new program relies on the "highest standards" attained by encryption science, digital communication engineering and source codes developed after studying research published by the best encryption scientists.

According to the program's documentation, it is the first Islamic software that offers the highest level of 2048-bit asymmetric and 256-bit symmetric encryption. The program combines the highest level of data compression and uses a new technique call the "stealth cipher" that permits the program to change the random encryption algorithm every time a file is encrypted. The program uses five different algorithms. Furthermore, the program explains how encryption keys are managed and how the software creates files.

The Secrets of the Mujahideen's characteristics include: encryption using the best five algorithms in cryptography, also known as the Advanced Encryption Standard (AES); strong symmetric 256-bit encryption keys; asymmetric 2048-bit encryption keys; Zlib software library used for data compression; stealth cipher technique that uses variant keys and algorithms; cipher auto-detection; file shredder without possible retrieval of deleted files; single file program that does not require setup and can run from a flash card.

Keys Management and Program Options

In cryptography, keys management is the art of inventing secret keys and distributing them to the relevant parties. Keys management must contain security protocols that generate, exchange, store, safeguard and replace old or compromised secret keys to ensure protection of data.

Therefore, keys are the first important element in cryptography. The jihadi program illustratively explains, in-depth, the different stages of public and private key generation. The program generates two types of keys after the user chooses a username and a pass phrase for the two keys. One key is called the public key, which is the one the users exchange in the jihadi forums and use for ciphering, and the second is called the private key, which is used for deciphering. Both keys have the extension ".AkF" (Acrobat Key File). Depending on the strength of the computer's microprocessor, the program takes 2-5 minutes to generate the two encryption keys. The keys are automatically saved in the main folder and imported to the active database.

Separately, there are a number of other features included with the program, such as:

File Compression: The user can choose the degree of selected file compression prior to data encryption. Users are advised to use high compression in text files and low compression in large audio files because the latter is already compressed. The program has 1,000-fold compression capability for text files.

File Shredder: According to the program, the user can shred files up to 10 times making it impossible to retrieve them with any currently available software.

Ciphering Files Using a Public Key: Once the needed file and recipient user ID are selected, clicking on the "encrypt" button will automatically determine the decryption key for the recipient. Additionally, if the "stealth cipher" is selected, the encryption algorithm is randomly chosen; otherwise, the user can choose from five types of encryption algorithms.

Deciphering Using a Private Key: Once the ciphered file, using a public key with the extension ".enc," is received, the recipient simply presses decrypt and enters his or her password phrase. Thereafter, the program produces a decrypted file with the extension ".dec." The software recommends that the pass phrase be between 20-36 characters long.

The GIMF, which designed the Secrets of the Mujahideen, assures forum users that the program is a secure way of communicating over the internet because it uses all globally used symmetric encryption techniques with the distinct feature of stealth encryption using five algorithms. The capability of the file shredder in the program is also essential because the first step security forces take when they confiscate jihadis' computers is to retrieve and undelete every possible piece of data that might have been on the computers.

Software Files

After activating the program, the following additional files are created by the program:

AsrarKeys.db: an encrypted database that contains the active keys inserted in the program. This file is created automatically after program activation where the keys are inserted using the "import key" feature from the file manager.

Asrar.ini: this file holds user settings and is created only if the users choose to change the default settings.

Publicxxxxxxxx.akf: holds the public key and privateyyyyyyyy.akf for the private key. Both files are created after generating the "key pair."

According to the GIMF, the Secrets of the Mujahideen is a high-level encryption tool that outperforms other internationally used symmetric encryption software. Finally, GIMF dedicates the software to global al-Qaeda operations and mentions 11 more Salafi-Jihadi groups operating inside and outside Iraq. The dedication states: "This program is dedicated to all those who stood up and raised the ummah's head against the demon soldiers, the Jews and crusaders, and their Islam-grudging Shiite allies."

The Electronic Jihad

On the offensive front, jihadi users are exchanging computer programs that they claim are designed to hack into enemy computer systems to obtain intelligence or inflict economic damage. One such program used for these purposes is al-Mojahid al-Electroni. The program was created by an Islamist nicknamed al-Aqrab al-Aswasd (Black Scorpion), and it appears as "actskn43.ocx" and works on Windows XP and 98 systems. The program, Islamists claim, can take screen shots of hacked computers; steal passwords; record all typed material; and fully control the victim's files. Furthermore, they claim that the program is undetectable and destroys anti-virus programs.

Another jihadi forum user, nicknamed Qaheer al-Fors, posted a search phrase (intitle:liveapplet inurl:LvAppl) that helps locate many cameras connected to the internet in different countries. Even though these cameras can be easily accessed by ordinary internet users, taking interest in the video feeds and the details of the places they are mounted at is an indication of the mujahideen's future intentions. Al-Fors says, "by virtue of God, I was able to bring you the codes that you can use to watch some countries in the world through the cameras, those countries mounted to servile people," but he does not include these codes in his post. It is possible, however, that al-Fors passed these codes through encrypted e-mails using Secrets of the Mujahideen (http://hanein.info, July 20, 2006).

Although al-Fors did not specify the countries where he claims to have hacked into their public cameras, a forum moderator nicknamed al-fedayee (The Commando) posted active links to cameras in Israel. The cameras are for traffic purposes and can be accessed via the links al-Fedayee posted, some of which are cameras mounted in Israel's Herzliya intersection, Shalom intersection, Holon intersection and eight others (http://hanein.info, July 20). Al-Fedayee says, "Mujahideen, as you do in your jihad against the occupying Zionists, here we are presenting you with this simple gift that was a personal effort to transmit to you live feeds from the Occupied Territories. After hard work, almighty God helped us in penetrating the internal system of the Zionist traffic ministry. We call upon you to take the needed measures and benefit from it because the enemy will soon change the codes of these cameras." The posting is signed, "Your brother, the son of Aladamia. A gift from the great Iraqi sons to those stationed in the battle fields of Palestine."

Conclusion

Almost all jihadi websites and forums devote whole sections to computer and internet information. These sections include many different computer programs downloaded from legal websites, cracked and made available for jihadi brothers for free. Certainly, the jihadis concentrate on internet secure communication and hacking programs.

Regardless of the accuracy of the mujahideen's cyber competence claims, the labeling of internet violations as "jihad" is attracting some Muslim internet users to join the so-called Electronic Jihad. Although few forum users question the ability of this particular Electronic Jihad software, Islamic forum users almost unanimously approve intrusion attempts against Western websites. The perseverance and continuous efforts of Islamic forum members to harm Western internet-based interests could, inevitably, mount to a serious threat in the future.

AbuMubarak : Message: Yvonne Ridley Speaks about Milestones

AbuMubarak : Message: Yvonne Ridley Speaks about Milestones

Milestones :
Reviewed By Yvonne Ridley

I'm often asked what or who influenced me most on my journey to Islam and without having to think twice I always say the Qur'an and the Prophet Muhammad (pbuh).

But in terms of present day role models I look around and I see no truly great, inspirational leaders.In terms of scholars Britain and the rest of Europe, very much like America, is devoid of great thinkers, revolutionary figures or men and women of great Islamic knowledge.

It seems anyone can call themselves a sheikh or an alim these days and then there are the scholars for dollars ... if the price is high enough they will peddle out whatever government line they are asked.

I became a Muslim because I was inspired by the teachings of the Qur'an and great men and women of the past.

But perhaps the one book, apart from the Holy Qur'an, which has had the greatest impact on my life is Milestones, and its author would probably still be alive today if it had not been for the despotic regime in Egypt under President Abdul Nasser.

I am of course referring to Shaheed Sayyid Qutb, the doyen of the Ikhwan al-Muslimun, who continues to inspire young and old and re-born Muslims alike, even from the grave. Intellectual Western writers today acknowledge that he is probably the foremost influential Muslim thinker and activist in the last 100 years.

Qutb was a man of impeccable Islamic credentials, whose contribution to Islamic political thought and activism made him a giant among men.
His courage knew no bounds, he held fast to Islam, and in the climate of fear under Nasser's rule, he proved that his voice and his pen were mightier than any sword.

Reading Milestones taught me that my faith is my nationality and that I should fear no one but Allah (swt). The book is powerful, so powerful it cost Qutb his life when he was hanged on August 29, 1966. He could have saved himself by renouncing its contents and submitting to Nasser's authority, but instead he was tortured, imprisoned and finally executed.

Milestones also taught me that Islam stands for change despite our critics who believe that people like Qutb were fundamentalists, shackled to a mysonginistic, primitive belief.

Now, 40 years after his death, he is still the most influential writer and activist of the as-Sahwah (Islamic Revival) in the contemporary Muslim world. His distrust and, to a certain extent, disgust at Western excesses emerged from a two year period in America where he was exposed to western culture and non-Islamic ideologies when, in 1948 he went to Washington DC., and later California.

I think some of his observations about the West are a little too harsh, but may be that's because I am a product of the West! On his return to Egypt, he joined the Muslim Brotherhood or the Ikhwan which in turn gained ideological vitality from Qutb's influence and it was around that time that he revised Hassan al-Banna Shahid’s dream of establishing an Islamic state in Egypt after the nation was thoroughly Islamized.

He was arrested when the Brotherhood was accused of attempting to overthrow the government in 1954 and was jailed in Jarah prison near Cairo for about 10 years before his health rapidly deteriorated because of the brutal regime inside the jail. He was only released when Abdul Salam Arif, the Iraqi President intervened.

In 1965 he published Mallem Fittareek (Milestones), which led to his re-arrest with the accusation of conspiracy against the Egyptian President, Abdul Nasser. He was tried and rapidly sentenced to death based upon many excerpts of his book, Milestones.

Muslim academics of today who try and promote a diluted, happy clappy version of Islam, conveniently forget the high regard and respect Qutb commanded globally. There was international uproar and protests across the Muslim world with appeals to President Abdul Nasser to pardon Qutb. But the pleas fell on deaf ears.

He left behind a total of 24 books, including several novels, several books on literary arts’ critique, on the education of adults and children, and several religious books, including the 30 volume Commentary of the Qur’an. I can only write authoritively about Milestones because it has been translated into English by booksellers and publishers Maktabah in the UK and for that I thank those who have brought this great work to millions more across the English-speaking world.

In particular, this special edition, also includes many illuminating extras in the appendices for those genuinely interested in further academic research. Sayyid Qutb's legacy clearly defined the basic ideas of the Oneness and sovereignty of Allah (swt), the clear distinction between pure Islam and the association of partners with Allah (Shirk) overt and hidden.

While pundits and journalists struggling to understand Islam, describe Qutb as the father of modern Islamist fundamentalism, perhaps they should take time out to read Milestones word for word. Not only will they educate themselves, but they might revise their opinions of the man and truly understand what defines a person as a real Islamic scholar.

Milestones is studied everywhere from Malaysia to Morocco. I read my copy in Cairo ... much to the disdain of my friends over there who feared I could be arrested if I was found with a copy of the book.

I told them: "Qutb was martyred for writing this book, the least I can do is read it in the country of his execution as a tribute to him."

Clearly his words were beginning to have an impact on me, not only was I inspired by Milestones but its clarity and message gave me a feeling of courage and hope for the Ummah.

To read Milestones is to understand one of the greatest Islamic thinkers of modern times.

Israelis Enjoy Torturing Palestinians - IslamOnline.net - News

Israelis Enjoy Torturing Palestinians - IslamOnline.net - News: "CAIRO — Israeli soldiers enjoy torturing Palestinians, both men and women, and many of them use it to discharge energy, according to a recent study by an Israeli psychologist."

sraelis Enjoy Torturing Palestinians

IslamOnline.net & Newspapers

Grossman said the study shows a pattern practiced by hundreds and thousands. CAIRO — Israeli soldiers enjoy torturing Palestinians, both men and women, and many of them use it to discharge energy, according to a recent study by an Israeli psychologist. "At one point or another of their service, the majority of the interviewees enjoyed violence," Nufar Yishai-Karin, a clinical psychologist at the Hebrew University, told The Observer on Sunday, October 21. Interviewing 18 Israeli soldiers and three officers, Yishai-Karin heard confessions of brutal assaults troops routinely commit against Palestinians. All of the interviewees were among those serving with her at an army base in Rafah in the Gaza Strip. After finishing service, Yishai-Karin spent seven years investigating soldiers' abuse of Palestinians during the first intifada in the late 1980s and early 1990s. Some of the interviews soldiers revealed how they enjoyed the intoxication of power when they abuse helpless Palestinians. "It's like a drug," one solider told her. "If I don't go into Rafah and if there isn't some kind of riot once in some week, I go nuts." God For some of the Israeli soldiers, bashing the Palestinians made them feel important. "You feel that you are the law. You are the law. You are the one who decides," another soldier said. "As though from the moment you leave the place that is called Eretz Yisrael [Israel] and go through the Erez checkpoint into the Gaza Strip, you are the law. You are God." With such pleasure in power, soldiers said, nothing was prohibited. One soldier described an incident when a Palestinian passer-by was shot for no fault of his. "We were in a weapons carrier when this guy, around 25, passed by in the street and, just like that, for no reason - he didn't throw a stone, did nothing - bang, a bullet in the stomach, he shot him in the stomach and the guy is dying on the pavement and we keep going, apathetic," he recalled. "No one gave him a second look." A fourth soldier revealed how he had "no problem" abusing Palestinian women in particular, recalling when he brutally beat one woman for throwing a clog on him. "I kicked her here [pointing to the crotch], I broke everything there. She can't have children." Another woman's fault was to spat at him. "I gave her the rifle butt in the face. She doesn't have what to spit with any more." Culture Yishai-Karin found that soldiers start abusing Palestinians from as early as their first weeks of training. Yishai-Karin found that the soldiers engage in violence against Palestinians from as early as their first weeks of basic training. Soldiers described how their commanders encouraged brutality against helpless Palestinians and even endorsed it. They recalled how one of their commanders began the first days of his leadership with beating up a four-year-old Palestinian child. "So we do a first patrol with him. It's 6am, Rafah is under curfew, there isn't so much as a dog in the streets. Only a little boy of four playing in the sand," one soldier remembers. "He is building a castle in his yard." Once spotting his target, the Israeli commander suddenly started running with his soldiers around him. "He grabbed the boy. I am a degenerate if I am not telling you the truth. He broke his hand here at the wrist, broke his leg here. And started to stomp on his stomach, three times, and left," said the soldier. "We are all there, jaws dropping, looking at him in shock. "The next day I go out with him on another patrol, and the soldiers are already starting to do the same thing." The report findings, which recently found they way to mainstream Israeli media, sent shock waves in Israel, where new recruits are usually taught they are joining "the most ethical army in the world". Israeli author David Grossman said Yishai-Karin's research is not about individuals but rather about hundreds and thousands "who carried out a kind of 'privatization' of a vast and general evil." Erlik Alhanan, the public face of Israeli refuseniks, has said that the number of soldiers who defy army orders to serve in the occupied territories is on the rise due to illegal army practices. At least 80 percent of reservists who refuse to do their military service in the occupied Palestinian territories have lost confidence in the declared moral principles of the Israeli army.