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1. Fruits and Benefits of Iman
2. Angels
3. Day of Judgement
4. Blessings of Seeking Knowledge
5. Ettiquettes of a Student of Knowledge
6. Tawheed Ar Ruboobiyyah (2 parts) Part1 – Part2
7. Sharah Kitaab at-Tawheed – 18 Parts – 67 Chapters
   • Chapter [ 01 ] [ 02-04 ] [ 05-07 ] [ 08-11 ] [ 12-16 ] [ 17-19 ] [ 20-23 ] [ 24-27 ] [ 28-30 ] [ 31-33 ] [ 34-37 ] [ 38-41 ] [ 42-47 ] [ 48-49 ] [ 50-57 ] [ 58-60 ] [ 61-63 ] [ 64-67 ]
8. Critical Analysis of Shirk (3 parts) – Part1 2 3 – [Transcribed lecture here]
9. Going Back to the Qurân and Sunnah
10. Dua’: Weapon of the Believer (5 CDs) – 9 Parts – 1 2 3 4 5 6 7 8 9
11. Fiqh at Tahaara and Salaat (6 parts)
12. Fiqh az Zakaat
13. Fiqh as Siyam
14. Fiqh of Marriage (4 parts) – Part1 Part2 Part3 Part4
15. Fiqh of Divorce
16. Fiqh of Jumuah and Janaazah
17. Fiqh of Worship – 6 parts – Part1 2 3 4 5 6
18. Legal Status of Sunnah – Part 1 Part2
19. Sciences of Fiqh (2 parts) – Part1 Part2
20. Sciences of Hadeeth (2 parts) Part1 Part2
21. Tafseer Surat Yusuf (15 parts) Part1 2 3 4 5 6 7 8 9 10 11 12 13 14 15
22. Tafseer Surat At Takathur .rm file
23. Meaning and Ways of Tazkiyah
24. Story of the Ifk (The Slander of Aisha) (4 parts) Part1 2 3 4
25. Usul Al Hadeeth (6 parts) Part1 2 3 4 5 6
26. Refuting Attacks Against Islam (6 parts)Part1 2 3 4 5 6
27. Battle of Uhud (2 parts) Part1 Part2
28. Treaty of Hudaibiyyah (2 parts) – Part1 2
29. Love for the Prophet (Sal Allahu Alayhi Wa Sallam)
30. Importance of Akhlâq
31. The Man of Two Gardens (Tafseer part of Surat Al Kahf) Part1 2
32. The Qurân and the Orientalists .rm file
33. Blessings of the Qurân .rm file
34. The Miracles of the Qurân .rm file
35. Names and Attributes of Allah – new !!
36. Nourishment of the Soul.mp3 – Khutbah – new !!
    Delivered at Yale University MSA’s Friday Prayer, March 2007.
37. Progress with the Progressives.wma – new !!
38. A Journey of Worship in 24 Hours.mp3 – new !!
39. A Piece of the Puzzle – Yasir Qadhi.mp3 – new !!
40. Come to Prayer Come to Success.mp3 – new !!

“Fasting is a shield (or a screen or a shelter). So, the person observing fasting should avoid sexual relation with his wife and should not behave foolishly or impudently, and if somebody fights with or abuses him, he should tell him twice, ‘I am fasting”.

The Prophet added,

“By Him in Whose Hands me soul is, the smell coming out of the mouth of a fasting person is better in the sight of Allah than the smell of musk. (Allah says about the fasting person), ‘He has left his food, drink and desires for My sake. The fast is for Me. So I will reward (the fasting person) for it and the reward of goods deeds is multiplied ten times.”

(Sahih Al-Bukhari)    

Allah has blessed His slaves with certain seasons of goodness, in which rewards for good deeds are multiplied, bad deeds are forgiven, people’s status is raised, and the hearts of the believers turn to their Master.
One of the greatest acts of worship is fasting. In the month of Ramadan, the hearts of the believers turn to their Most Merciful Lord, fearing their Lord above them, and hoping to attain His reward and the great victory (Paradise).
As the status of this act of worship is so high, it is essential to learn the rulings that have to do with the month of fasting so that the Muslim will know what is obligatory, in order to do it, what is haraam, in order to avoid it, and what is permissible, so that he need not subject himself to hardship by depriving himself of it.ٍ 

Some of the virtues of fasting

The virtues of fasting are great indeed, and one of the things reported in the hadith is that Fasting has no equal and the du’aa’ of the fasting person will not be refused.
The fasting person has two moments of joy: one when he breaks his fast and one when he meets his Lord and rejoices over his fasting.
Fasting will intercede for a person on the Day of Judgement, and will say, “O Lord, I prevented him from his food and physical desires during the day, so let me intercede for him.”
The smell that comes from the mouth of a fasting person is better with Allah than the scent of musk.
Whoever fasts one day for the sake of Allah, Allah will remove his face seventy years’ distance from the Fire.
Whoever fasts one day seeking the pleasure of Allah, if that is the last day of his life, he will enter Paradise. In Paradise there is a gate called al-Rayyaan, through those who fast will enter, and no one will enter it except them; when they have entered it will be locked, and no-one else will enter through it.” 

Etiquette and Sunnah of fasting·      

We should make sure that we eat and drink something at suhoor, and that we delay it until just before the adhaan of Fajr. The Prophet (peace and blessings of Allah be upon him) said: “Have suhoor, for in suhoor there is blessing (barakah).”
·       Not delaying iftaar, because the Prophet (peace and blessings of Allah be upon him) said: “The people will be fine so long as they do not delay iftaar.”
·       The Prophet (peace and blessings of Allaah be upon him) used to break his fast with fresh dates before praying; if fresh dates were not available, he would eat (dried) dates; if dried dates were not available, he would have a few sips of water.”
·       After iftaar, Prophet (peace and blessings of Allaah be upon him), would say: “Dhahaba al-zama’, wa’btallat al-‘urooq, wa thabat al-ajru inshallah (Thirst has gone, veins are flowing again, and the reward is certain, inshallah).”
·       Keeping away from sin, because the Prophet (peace and blessings of Allaah be upon him) said: “When any of you is fasting, let him not commit sin” and “Whoever does not stop speaking falsehood and acting in accordance with it, Allah has no need of him giving up his food and drink.” And “It may be that a fasting person gets nothing from his fast except hunger.”
·       Not allowing oneself to be provoked, because the Prophet (peace and blessings of Allaah be upon him) said: “If someone fights him or insults him, he should say, ‘I am fasting, I am fasting.’’
·       Being generous by sharing knowledge, giving money, using one’s position of authority or physical strength to help others, and having a good attitude. Ibn Abbas said: “The Messenger of Allah (peace and blessings of Allah be upon him) was the most generous of people, and he was most generous of all in Ramadan when Jibreel met with him, and he used to meet him every night in Ramadan and teach him the Qur’an. The Messenger of Allah (peace and blessings of Allah be upon him) was more generous in doing well than a blowing wind.”
·       Combining fasting with feeding other people is one of the means of reaching Paradise, as the Prophet (peace and blessings of Allaah be upon him) said: “Whoever gives food to a fasting person with which to break his fast, will have a reward equal to his, without it detracting in the slightest from the reward of the fasting person.”

Some of the rulings on Fasting:

Niyyah (intention) in fasting

·       Niyyah (intention) is a required condition in obligatory fasts, and in other obligatory fasts such as making up missed fasts or fasts done as an act of expiation.
·       The intention may be made at any point during the night, even if it is just a moment before Fajr. Niyyah means the resolution in the heart to do something; speaking it aloud is bid’ah (a reprehensible innovation), and anyone who knows that tomorrow is one of the days of Ramadan and wants to fast has made the intention.
·       The person who is fasting Ramadan does not need to repeat the intention every night during Ramadan; it is sufficient to have the intention at the beginning of the month. If the intention is interrupted by breaking the fast due to travel or sickness – for example – he has to renew the intention to fast when the reason for breaking the fast is no longer present. 

When to start and stop fasting

·       Once the entire disk of the sun has disappeared, the fasting person should break his fast, and not pay any attention to the red glow that remains on the horizon.
·       The Sunnah is to hasten in breaking the fast. If a fasting person cannot find anything with which to break his fast, he should have the intention in his heart to break his fast, He should beware of breaking the fast before the correct time.
·       If a person is certain, or thinks it most likely, or is not sure whether he broke the fast before the proper time, he should make up the fast later on, because the basic principle is that the day is still there and has not ended.
·       When the dawn comes – which is the white light coming across the horizon in the East – the fasting person must stop eating and drinking straightaway, whether he hears the adhaan or not.

Things that break the fast

·       Apart from menstruation and post-natal bleeding, other things that can break the fast are only considered to do so if the following three conditions apply: if a person knows that it breaks the fast and is not ignorant; if he is aware of what he is doing and has not forgotten that he is fasting; if he does it of his own free will and is not forced to do it.
·       Among the things that break the fast are things that are classified as being like eating or drinking, such as taking medicines and pills by mouth, or injections of nourishing substances, or blood transfusions.
·       Injections that are not given to replace food and drink but are used to administer medications such as penicillin and insulin, or tonics, or vaccinations, do not break the fast, regardless of whether they are intra-muscular or intravenous. But to be on the safe side, all these injections should be given during the night, unless seriously needed during the day.
·       Kidney dialysis, whereby the blood is taken out, cleaned, and put back with some chemicals or nourishing substances such as sugars and salts added is considered to break the fast.
·       Puffers used for asthma do not break the fast, because this is just compressed gas that goes to the lungs – it is not food, and it is needed at all times, in Ramadan and at other times.
·       Having a blood sample taken does not break the fast and is permissible because it is something that is needed.

The following things do NOT break the fast:

1.       Having the ears syringed; nose drops and nasal sprays – so long as one avoids swallowing anything that reaches the throat.
2.       Tablets that are placed under the tongue to treat angina and other conditions.
3.       Anything inserted into the vagina, such as douches, scopes, etc. or insertion of a scope or intra-uterine device (IUD or “coil”) and the like into the uterus.
4.       Insertion into the urethra – for males or females – of a catheter, opaque dye for diagnostic imaging, medication or solutions for cleansing the bladder.
5.       Dental fillings, tooth extractions, cleaning of the teeth, use of Siwak or toothbrush.
6.       Rinsing, gargling or applying topical mouth sprays.
7.       Subcutaneous, intramuscular or intravenous injections – except for those used to provide nourishment.
8.       Use of a laparoscope (instrument inserted through a small incision in the abdomen) to examine the abdominal cavity or to perform operations.
9.       Taking biopsies or samples from the liver or other organs – so long as this is not accompanied by the administration of solutions.

·       Anyone who eats and drinks deliberately during the day in Ramadan with no valid excuse has committed a grave major sin and has to repent and make up for that fast later on. If he broke the fast with something haraam, such as drinking alcohol, this makes his sin even worse.
·       If one forgets, and eats and drinks, then let him complete his fast, for Allah has fed him and given him to drink, and he does not have to make the fast up later or offer expiation.
·       If a person sees someone else who is eating because he has forgotten that he is fasting, he should remind him.
·       If a person is obliged to fast, but he deliberately has intercourse during the day in Ramadan, of his own free will, where the two genitals come together and the tip of the penis penetrates, his fast is broken, whether or not he ejaculates, and he has to repent. He should still fast for the rest of the day, but he has to make up the fast later on, and offer expiation (kafaarah).
·       If a person has intercourse during the day on more than one day during Ramadan, he must offer expiation for each day, as well as repeating the fast for each day. Not knowing that kafaarah is obligatory is no excuse.
·       If a man wants to have intercourse with his wife but he breaks his fast by eating first, his sin is more serious, because he has violated the sanctity of the month on two counts, by eating and by having intercourse. It is even more certain in this case that expiation is obligatory, and if he tries to get out of it, that only makes matters worse. He must repent sincerely
·       Kissing, hugging, embracing, touching and repeatedly looking at one’s wife, if a man is able to control himself, is permissible
·       If morning comes and a person is in a state of janaabah (impurity following sexual intercourse), this does not affect his fasting. He or she is permitted to delay doing ghusl, whether it is for janaabah or following menstruation or post-natal bleeding, until dawn has appeared, but it is better to hasten to do ghusl so that one can pray.
·       If a person who is fasting sleeps and experiences a wet dream, this does not break his fast so he should complete his fast. Delaying doing ghusl does not break the fast, but he should hasten to do ghusl so that he can pray. 
·       If a person ejaculates during the day in Ramadan because of something that he could have refrained from, such as touching or repeatedly looking at a woman, he must repent to Allaah and fast for the rest of the day, but he also has to make up that fast later on. If a person starts to masturbate but then stops, and does not ejaculate, then he has to repent but he does not have to make the fast up later on, because he did not ejaculate.
·       The emission of wadiy, a thick sticky substance that comes out after urination, with no sense of physical pleasure, does not break the fast, and a person does not have to do ghusl, but he does have to clean his private parts and do wudoo’.
·       Whoever vomits unintentionally does not have to make up the fast later on, but whoever vomits on purpose does have to make up the fast.
·       If a person unintentionally swallows something that is stuck between his teeth, or if it is so small that he could not tell it was there or spit it out, this is counted as being part of his saliva and it does not break his fast. But if it is big enough to spit out, he should spit it out. If he spits it out, this is OK, but if he swallows it, this breaks his fast. If it can be diluted in the mouth, in whole or in part, and it has an added taste or sweetness, it is haraam for him to chew it. If any of this substance reaches the throat, this breaks the fast. If a person spits out water after rinsing his mouth, his fast is not affected by any moisture or wetness that is left behind, because he cannot help it.
·       If a person suffers from a nosebleed, his fast is still valid, because this is something that is beyond his control. If he has gum ulcers or his gums bleed after using a tooth stick, it is not permissible for him to swallow the blood; he has to spit it out. However, if some blood enters his throat by accident, and he did not mean for that to happen, there is no need to worry.
·       With regard to mucus coming from the nose and sinuses and phlegm coming from the chest by coughing and clearing the throat, if it is swallowed before it reaches the mouth, this does not break a person’s fast, but if it is swallowed after it reaches the mouth, this does break the fast. However, if it is swallowed unintentionally, it does not break the fast.
·       It is disliked to taste food unnecessarily. Examples of cases where it is necessary to taste food include a mother chewing food for an infant when she has no other way to feed him, tasting food to make sure that it is OK, and tasting something when making a purchase.
·       Using Siwak is Sunnah for the one who is fasting at all times of the day, even if it is wet. If a person who is fasting uses a Siwak and detects some heat or other taste from it and swallows it, or if he takes the Siwak out of his mouth and sees saliva on it then puts it back in his mouth and swallows the saliva, this does not break his fast.
·       If a fasting person is injured or suffers a nosebleed, or gets water in his mouth by accident, this does not break his fast. If he gets dust or smoke in his mouth by accident, this does not break his fast either. Things that one cannot avoid swallowing, like one’s own saliva, or dust from grinding flour, do not break the fast. If a person gathers a lot of saliva in his mouth then swallows it on purpose, this does not break the fast.
·       Smoking breaks the fast, and it cannot be used as an excuse not to fast. How can a sin be taken as an excuse?!
·       If a person eats, drinks or has intercourse, thinking that it is still night, then he realizes that dawn has already broken, there is no harm done, because the aayah clearly states that it is permissible to do these things until one is sure that dawn has come.
·       If a person breaks his fast, thinking that the sun has already set when it has not, he must make up the fast later on.
·       If dawn breaks and a person has food or drink in his mouth, he should spit it out, and his fast is valid.

(Compiled by a student of knowledge, all information is taken from Islamqa.com)

The Devil’s Deception of Sufism by Imaam Ibn Al-Jawzee
Category: Religion and Philosophy

We begin in the name of Allah the most merciful, the most gracious.

AUTHOR:  Imaam Ibn Al-Jawzee
SOURCE:  Talbees Iblees: pg. 162-163

Then a group of people – i.e. from the Sufis – came and began to speak to them concerning hunger, poverty, whisperings and notions. And they authored books on these subjects, as was the case with Al-Haarith Al-Muhaasibee.

Then another group of people came (afterward) that revised the way of Sufism, characterizing it with attributes by which they distinguished it (from its original state), such as: wearing old tattered clothes, hearing (music), bursting out in passionate emotions, dancing and clapping. And they particularized themselves by exceeding in cleanliness and purification.

Then this matter (Sufism) continued to flourish, and their shaikhs began to fabricate stories for them and speak about their mystical occurrences. This affirmed their remoteness from the scholars. Rather, this even affirmed their view that what they were upon was the most complete forms of knowledge, such that they named it the hidden knowledge (al-’ilm-ul-baatin), while making knowledge of the Religion, apparent knowledge (al-’ilm-uhd-dhaahir).

Among them were those whose severity in hunger brought them to fancy corrupt notions. So they would claim strong love and passion for the truth. It was as if they imagined a figure with a beautiful appearance and thus fell madly in love with it. These individuals linger between disbelief and innovation.

Then these people divided into various orders and their beliefs grew corrupt. So among them were those who held the view that Allaah is incarnate in His creation (hulool), and those who held the view that the Creator and creation were in reality one existence (Ittihaad)!

And the Devil did not stop speaking to them about different types of innovations until they made them into aspects of the Sunnah.

Then there came Abu ‘Abdir-Rahmaan As-Sulamee who wrote a book for them called ‘as-Sunan.’ He also compiled a book for them called ‘Haqaa’iq-ut-Tafseer‘, in which he mentioned amazing things about them (i.e. Sufis) concerning their interpretation of the Qur’aan, based on the (mystical things) that occurred to them, without tracing that back to any of the sources where knowledge is derived from. And indeed, what brought them to take such things and place them as their views was their state of daze, due to their strict abstinence of food and their love for talking at great lengths of the Qur’aan.

Abu Mansoor ‘Abdur-Rahmaan Al-Qazaaz informed us that: Abu Bakr Al-Khateeb informed us, saying: Muhammad bin Yoosuf Al-Qattaan An-Naisaburee said to me: “Abu ‘Abdir-Rahmaan As-Sulamee is not reliable. He was not able to hear anything except for a few sounds, due to deafness. So when the ruler Abu ‘Abdillaah bin Al-Bay’ died, he began to narrate hadeeth on the authority of Al-A’asam from Taareekh Yahyaa Ibn Ma’een as well as other books besides it. And he would fabricate ahaadeeth for the Sufis.”

Abu Nasr As-Siraaj wrote a book for them called ‘Lum’-us-Soofiyyah‘ in which he stated horrendous beliefs and hideous statements that we will mention later in more detail, by the Will of Allaah.

And Abu Taalib Al-Makkee wrote the book Qoot-ul-Quloob in which he mentioned fabricated ahaadeeth and narrations that cannot be traced back to any source with regard to the subject of prayers during the days and nights and other subjects. He also mentioned false doctrines in it and constantly repeated statements such as: “Some of the mukaashifeen (those to whom Allaah has disclosed secrets of hidden realities) have stated…” These types of words are empty and pointless. He also mentions in it, relating from some Sufis, that Allaah reveals aspects of the hidden matters to his “saints” in this world.

Abu Mansoor Al-Qazaaz informed us: Abu Bakr Al-Khateeb informed us, saying: Abu Taahir Muhammad bin al-’Ullaaf said: “Abu Taalib Al-Makkee entered the city of Basrah after the death of Abul-Husayn bin Saalim and ascribed to his views. The he traveled to Baghdad and the people gathered around him in the place of admonition to hear from him. So he began to speak but got confused and began to mix up his words. It was memorized from him that he said: ‘There is nothing more harmful to the creation than the Creator.’ So the people declared him an innovator and deserted him completely. Afterward, he was prevented from speaking to the people.”

Al-Khateeb said: “Abu Taalib Al-Makkee wrote a book in the language of the Sufis called Qoot-ul-Quloob in which he mentioned many horrendous and repugnant things concerning Allaah’s Attributes.”

Then there came Abu Nu’aim Al-Asbahaanee who wrote a book for them called ‘Hilyat-ul-Awliyaa‘, in which he mentioned many evil and despicable things on the laws of Sufism. And he had no shame in stating that Abu Bakr, ‘Umar, ‘Uthmaan and ‘Alee, as well as the rest of the high-ranking Companions, were from among the Sufis! So in this book, he spoke of amazing things that occurred to them. He also mentioned Shuraih Al-Qaadee, Al-Hasan Al-Basree, Sufyaan Ath-Thawree and Ahmad bin Hanbal as being from among them (i.e. the Sufis). Similarly, in ‘Tabaqaat-us-Soofiyyah‘, As-Sulamee mentioned Fudail (bin ‘Iyyaad), Ibraaheem bin Adham and Ma’roof Al-Kurkhee as being from among the Sufis, by pointing out that they were individuals who abstained from the worldly life and its luxuries (zuhd).

Sufism is a way that is well known for exceeding in abstinence of worldly luxuries (zuhd). What shows the difference between them (i.e. scholars above, and the Sufis) is that no one ever condemned abstinence (zuhd), whereas Sufism was condemned because of what we will mention later.

‘Abd-ul-Kareem bin Hawaazin Al-Qushayree wrote a book for them called ‘ar-Risaalah‘, in which he mentioned many far-fetched and mystical things such as talk on al-fanaa (annihilation) and al-baqaa (subsistence), al-qabd (contraction), al-bast (expansion), al-waqt (the moment), al-haal (ecstasy), al-wajd (finding) and al-wujood (existence), al-jam’ (union) and tafaruqqah (separation), as-sahu (clarity) and as-sakr (drunkenness), adh-dhawq (taste) and ash-sharab (drink), al-mahu (effacement) and al-ithbaat (affirmation), at-tajallee (manifestation) and al-muhaadarah (presence), al-mukaashafah (unveiling) and al-lawa’ih, at-tawaali’ and al-lawaami’, at-takween and at-tamkeen, ash-sharee’ah and al-haqeeqah (reality),[1] and other insanities that do not amount to anything. And his tafseer is even more bizarre than this!

Then there came Muhammad bin Taahir Al-Maqdisee who wrote ‘Safwat-ut-Tasawwuf‘ for them, in which he stated things that any person with common sense would feel ashamed to mention! We will mention what is proper from its subjects, with the Will of Allaah.

Then there came Abu Haamid Al-Ghazaalee who wrote the book ‘Ihyaa ‘Uloom-ud-Deen‘ for them, according to the methodology of the (Sufi) people, which he filled with baseless ahaadeeth even though he knew well they were baseless. He spoke about knowledge of the Mukaashafah (unveiling of unseen by Allaah to Sufis) and withdrew from the principles of Fiqh. And he stated such things as: ‘Indeed the stars, the sun and the moon, which Ibraaheem saw, were in fact lights that screened Allaah!’ Such things are not mentioned in any of the sources of knowledge. Rather, this is from the types of speech of the Baatiniyyah.

He (Al-Ghazaalee) also said in the book ‘Al-Mufsih bil-Ahwaal‘: “While in their state of wakefulness, the Sufis are able to witness the angels and souls of the prophets, hear their voices and take hold of benefit from them. Then this condition escalates from the witnessing (of their) images to levels in which they are contained within these domains.”

The factors that caused these individuals to write these books was their little knowledge of the Sunnah, Islaam and the narrations, as well as their dedication for what they approved of from the way of the people (Sufis). They only approved this way because of adoration for abstinence (zuhd) that was established in their souls. They did not see any condition better than the condition of these people (Sufis) in regards to appearance, nor any speech more pleasant than their speech, whereas in the biographies of the Salaf, they found a form of harshness. So the people inclined very strongly towards these individuals (Sufis).

This was due to what we stated previously, that it was a way, which was characterized outwardly by cleanliness and worship, whereas on the inside, it was about indulging in leisure and hearing music, which the bodily dispositions incline to. The original Sufis would flee from the leaders and authorities. However (in later times) they became friends.

The majority of these books that were compiled for them have things in them that cannot be traced back to any (authentic) source. Rather, they are only based on mystical occurrences that befell some of them, which they managed to take hold of and record. They called this hidden knowledge (al-’ilm-ul-baatin). Abu Ya’qoob Ishaaq bin Hayya said: “I heard Ahmad bin Hanbal once when asked about the occurrence of delusions and notions, so he replied: ‘The Sahaabah and the Taabi’een never spoke about such things.’“

]]> http://nahr.wordpress.com/2007/04/21/the-devils-deception-of-sufism-by-imaam-ibn-al-jawzee/feed/ 0 nahr http://nahr.wordpress.com/2007/04/21/the-truth-about-tupac-harlesden-1st-may-2007/ http://nahr.wordpress.com/2007/04/21/the-truth-about-tupac-harlesden-1st-may-2007/#comments Sat, 21 Apr 2007 16:01:08 +0000 nahr http://nahr.wordpress.com/2007/04/21/the-truth-about-tupac-harlesden-1st-may-2007/ ]]>

THE TRUTH ABOUT 2PAC SHAKUR

With Brother Mutah aka Napoleon of 2Pac Shakur’s Multi Platinum group ’The Outlawz’

He will be speaking about, the gangbanging, the drugs, the shady deals, Deathrow Records, the fake gangster rappers, the conspiracies & how he broke out of the thug lifestyle and shady music business to re-educate himself.

He now works on the East and West Coast to concentrate on Community work. (againsts drugs, gang bangin, guns and ignorance)

Tuesday 1st of May 2007 6pm sharp
@Tavistock Hall, 25 Harlesden Hi St. Harlesden, London NW10

Only £5 on the door

For info email info@blackyouthdrugsline phone 07908521673

http://www.flickr.com/photo_zoom.gne?id=442857377&size=l

http://polygynousblessings.blogspot.com/

Sermon on Islam and the strangers by Muslim Saeed (مسلم سعيد) of Egypt. Date: 2005. 
 

SubhanAllah, very eloquently put.