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Duʿā’ is more than a moment of worship; it is a lifelong practice that nurtures īmān, deepens true reliance upon Allah and nourishes the soul. Once it becomes a consistent part of your life, it transforms you completely. Nourishing the Soul Worship is a complete nourishment for the soul, mind and body. Every prayer, act of charity and virtuous deed is like a dish served from the banquet of divine sustenance. Among all acts of worship, there is one that offers a deeper nourishment, one that purifies the heart and elevates the soul: intimate moments of supplication and devotion when the heart connects fully with Allah, free from all distraction. These are the moments you choose for yourself to praise, remember, and call upon your Lord. In the quiet of the night or the still moments of the day, the heart clears and the soul rises toward Him. You call upon Him by His Names, glorify His Majesty, and speak to Him as the Prophets and the righteous did before you. There is something wondrous that happens when dhikr and duʿā’ come together, when praise and petition flow from the same heart. True praise, grounded in Allah’s Names and Attributes, awakens the heart, deepens knowledge of Allah and draws one nearer to Him. Most Prophetic and Qur’ānic supplications begin with praise — affirming His power, beauty, and Oneness — before asking for anything, showing how praise and supplication fused together strengthen īmān. This alone is one of the great spiritual aims of worship, and among the most beautiful paths to the Lord of the worlds. This intimate dialogue with Allah (munājāh) fills the heart with spiritual light, replenishes the soul, and clears the mind. Those who remain steadfast upon this path rise through the ranks of īmān, drawing ever closer to Allah, until they are counted among His beloved: those blessed with barakah, wisdom and nearness to Him. Duʿa: A Worship of the Heart Duʿā’ is a unique act of worship that brings together a multitude of the actions of the heart, perhaps more than any other individual act of worship. Within it lies the turning of the heart sincerely towards Allah, filled with hope in His response and fear of His displeasure. It embodies awe, reverence, reliance, humility, submission and love. It is infused with dhikr, the utterances of His Beautiful Names and the earnest seeking of His help. Duʿā’ nourishes the soul, increases the knowledge of Allah and illuminates the heart with the light of īmān. It transforms worship from a routine into an intimate connection. Ibn Taymiyyah (raḥimahullāh) said: “One of the greatest blessings of Allah upon His believing servants is that He sometimes sends upon them hardship and trials that compel them to turn to Him alone, worshipping Him with sincerity. In those moments, they call upon Him sincerely, hoping in Him and in no one else. Their hearts become attached to Him and detached from others. As a result, they attain true reliance (tawakkul) on Him, sincere devotion (inābah), the sweetness of faith, and a taste of its reality. They become free from all forms of shirk (associating others with Him). This spiritual gain is far greater than the mere removal of illness, fear, or poverty, or the attainment of ease after hardship — for these are bodily pleasures and worldly comforts, which even disbelievers may enjoy more than the believer.” How Duʿa Strengthens Iman Turning to Allah in need reflects yaqīn: the certainty that He hears, responds, and has power over all things. No one calls upon one who is deaf or powerless. By raising our hands in duʿāʾ, we affirm our belief that Allah is the All-Hearing, All-Powerful, Most Generous, and Most Merciful. In doing so, our awareness of His Names and Attributes deepens, and our īmān grows with every sincere plea. As Imām al-Rāzī (raḥimahullāh) said: “Duʿā’ instills an awareness of the humility of servitude and the majesty of Lordship, and this is the loftiest and noblest aim of every worship. The explanation is as follows: a person only turns to duʿā’ when they realise their own need for what they seek and their incapacity to attain it. They also recognise that their Lord hears their prayer, knows their need, is capable of relieving it, and is Merciful: His mercy necessitates that He removes that need. So, the one making duʿā’ does so because they see themselves as needy and helpless, and they know their Lord to be All-Knowing, All-Powerful, and Most Merciful. The ultimate goal of all acts of worship is to realise the humility of servitude and the majesty of Lordship. And when duʿā’ combines both of these realities, it is undoubtedly the greatest of all acts of worship.” Seeking Allah’s help is half of the dīn and a sign of true īmān. When we turn to Him alone, fully certain that no one else can benefit or harm us, our tawakkul (reliance) and yaqīn (certainty) in Him grow. This intimate turning to Allah is one of the highest expressions of tawḥīd, affirming Allah’s supreme power and absolute authority. ʿAbdullah b. ʿAbbas (raḍiy Allāhu ʿanhumā) said: “One day, I was behind the Messenger of Allah ﷺ (on a camel) and he said to me: ‘Son, I will teach you some words: be mindful of Allah and He will be mindful of you. Be mindful of Allah and you will find Him in front of you. When you ask, then ask Allah. When you seek help, then seek help from Allah. Know that if the ummah gathered together to benefit you with something, they would only benefit you with something that Allah has already written for you. If they gathered together to harm you with something, they would only harm you with something that Allah had already written against you. The pens have been lifted and the pages have dried’” (Tirmidhī). The Sweetness of Duʿa One of the greatest benefits of duʿā’ is the joy, tranquillity and peace it brings to the heart. Through sincere supplication, Allah grants moments of heightened īmān, filling the heart with the sweetness of intimate conversation and allowing the soul to taste the beauty of servitude and worship. Ibn al-Qayyim (raḥimahullāh) explained: “A person may have a need for something which is permissible for him to ask of Allah. So he persistently and urgently calls upon his Lord for it until, through this persistence, the sweetness of intimate conversation (munājāh) with Allah is opened to him. He finds joy in humbling himself before Allah, in praising and pleading with Him, in invoking His Names and Attributes, in expressing his tawḥīd (oneness of Allah), in detaching his heart from everything else, and in placing his hope only in Him. All of this would not have been possible without his persistent duʿā’… …At times, Allah opens up to the servant during his duʿā’ a level of closeness, love, humility, and brokenness that causes him to forget his actual need. What has been opened to him becomes dearer to him than the need itself. He even begins to wish that this state of being continues, and prefers it over the fulfillment of his need. His happiness with this intimate state surpasses the happiness he would feel if his request were granted and then taken away. One of the gnostics (ʿārifūn) said, ‘There are times when I have a need from Allah, so I ask Him for it. Then, as I begin supplicating, Allah opens up for me the sweetness of calling upon Him and knowing Him, of being humbled and devoted before Him, and I find myself wishing that the fulfillment of my need would be delayed so that this beautiful state continues.’” Similarly, Dāwūd b. Abī Hind narrated that when Ḥajjāj arrested Saʿīd b. Jubayr (raḥimahullāh), Saʿīd said: “I see nothing ahead of me but being killed. Let me tell you: I once made duʿā’ with two companions, and we tasted the sweetness of duʿā’. Then we asked Allah for martyrdom. Both of my companions were granted it, and I am still awaiting it.” He added, “It was as if Saʿīd (raḥimahullāh) saw that the response to the supplication lies in the sweetness of duʿā’.” Tasting the Sweetness of Iman Through Duʿa – Life With Allah

Lol!! This is so funny!

A true story — it actually happened in one of the mosques in Yemen! By Allah, we laughed so hard we couldn’t even finish listening to it :D Here’s how it goes, narrated by Sheikh Abu Imad: >A friend of mine says: “Yesterday, someone from the street next to mine passed away. People were holding a mourning gathering for the deceased — Abu Nasser, an elderly man. May Allah have mercy on him and forgive him. Anyway, after they prayed over him at the nearby prayer place and buried him, they brought back the bier — the wooden frame used to carry the body. It was after the Isha (night) prayer, and the mosque was closed, so they left the bier in the courtyard by the mosque’s door. In the morning, during Fajr (dawn prayer), the mosque caretaker would come and return it to its place. Around 3:30 a.m., someone came to the mosque. He found the courtyard open but the mosque door locked. He waited for a while, but no one came to open. The night was freezing cold. Then he noticed the bier by the door — it had a blanket on it. So he opened the bier, took the mattress inside, and lay down to sleep — inside the bier! He fell into a deep sleep. About half an hour later, the mosque caretaker arrived to open the door. He saw the bier with what he thought was a corpse inside, assuming it was there for a funeral prayer after Fajr. People started arriving for Fajr prayer, some passing toward the ablution area, others greeting each other. The caretaker and a few others helped move the bier beside the mihrab (prayer niche), thinking it was ready for the funeral prayer. No one paid much attention — everyone was still sleepy. Then the call to Fajr prayer was made. Around fifty people were in the mosque. We stood in rows and began the prayer. I was in the first row. During the second rak‘ah (unit of prayer) — suddenly, I saw the bier moving! I thought, What’s going on?! That can’t be real! I rubbed my eyes, closed them, opened them again — maybe I was dreaming? But no — the bier beside the mihrab was still moving — in front of everyone, including the imam! My heart started racing; fear and confusion spread through the rows. Then — the man inside the bier woke up from his sleep, lifted the cover, poked his head out, and said: ‘Did you already pray?!’ :D That’s when all chaos broke loose! By Allah, you should have seen what happened in the mosque! :D I ran out barefoot, faster than ever — probably a kilometer per minute — and didn’t even realize I had no shoes! :D The imam fainted and collapsed on the floor :D Some people hit their heads on the wall in shock :D Others, like me, ran out barefoot :D One person fell into the ablution pool :D In short — the mosque was empty within seconds! :D But here’s the funniest part — The man who came out of the bier ran out too — with the rest of us! He was chasing everyone, shouting: “People! What happened? Is it the Day of Judgment or what?!” And the more people looked back and saw him running after them — the faster they ran! He kept yelling, “Why didn’t you wake me for Fajr?! Allah will hold you accountable!” — not realizing that he himself was the cause of all the panic and chaos!

All my life, I thought Muslims and particularly Ulama are not supposed to lie, not once, not sometimes but ever!

How can righteous children be born when a mother’s attention is entirely on food, the house, the internet, and the marketplace? How can a righteous, scholarly, or ḥāfiẓ (memorizer of Qur’an) child be raised when the mother can spend hours on Facebook and WhatsApp, but cannot sit for even one hour to help her child memorize half a page of Qur’an or one Hadīth? How can a righteous child be raised when neither parent sits with the child to share stories of the Ṣaḥābah (Companions) and the pious predecessors? How can a righteous and capable child be raised when money is spent on makeup, fashion, jewellery, restaurants, and entertainment—but not on beneficial knowledge? How can a righteous child be raised when the neighbours hear the parents’ arguments and shouting? How can a strong and confident child be raised when he is constantly scolded, humiliated, and embarrassed in front of others? How can a righteous child be raised when the parents themselves have no interest in attending gatherings of knowledge and remembrance, nor in learning the Deen? How can a righteous child be raised when the father neglects his responsibility of tarbiyah (Islamic upbringing) and does not share this duty with the mother? How can a righteous child be raised when all focus is on outward appearance, worldly decoration, and comfort—while the soul, Salāh, Qur’an, and Deen are forgotten? How can a righteous child be raised when we hand them a mobile phone at a young age and leave them unsupervised in the dangerous world of social media? It is the righteousness and effort of parents that produces a righteous generation, and a righteous generation is the means for the reform of the Ummah. Allah Ta‘ala says: “And their father was a righteous man.” (Surah al-Kahf, 18:82) Imam Ahmad ibn Ḥanbal (rahimahullah) said about his mother: “My mother made me memorize the Qur’an by the age of ten. She would wake me before Fajr, heat water for my wuḍū’ on cold nights, dress me, and accompany me to the masjid with full modesty, even though the masjid was far and the road was dark.” A scholar once said: “Do not think that every woman who sends her son to seek knowledge will have a son who becomes like Imam Mālik or Sufyān (al-Thawrī). The real secret was not only in Mālik or Sufyān, but in their mothers — the mother of Mālik and the mother of Sufyān.” Indeed, Allah Ta‘ala blesses children through the sincerity and piety of their parents. Jamiatul Ulama (KZN) Council of Muslim Theologians

Q. I have a niece and nephew who are mute and baligh. How should they pray salaah? (Question published as received) A. Salaah of a Mute person In principle, a mute person will perform Salaah in accordance with their ability and capacity of fulfilling the obligation of Salaah. A mute person will fulfil their Salaah simply by performing the postures of Salaah as is normally done. The recitation of Qiraat and the various other recitations in Salaah will not be required of them. It is Mustahab (preferable) for them to move their tongues assimilating recitation if they can. (Namaaz ke Masaa’il Ka Encyclopaedia 3/362-363) Salaah of a Deaf person The same ruling as above applies to a deaf person. However, if a deaf person can recite the required Qira’ah for Salaah then that will be compulsory. If they are unable to recite the minimum required Qira’ah for Salaah then they will recite whatever amount they can. If they can recite the Takbeer-e-Tahreemah (the first Takbeer through which one begins his Salaah), the Tashahhud and the end Salaam, they will be required to do so as well. (Namaaz ke Masaa’il Ka Encyclopaedia 1/236) Note: Sign language has become a common means of communication with people who have such disabilities. This can be used to teach them about Islam and its injunctions. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN)

Q. When the limits of patience in marriage feel tested, what should a spouse do? Should one respond with anger and conflict, or should one choose Sabr (patience)? A. Marriage in Islam is meant to be a relationship of peace, tranquility, and harmony – sukoon, mawaddah, and rahmah – as described by Allah Ta‘ala in the Qur’aan. This beautiful state is achieved when both husband and wife strive to follow the commands of Allah Ta‘ala and the teachings of Rasulullah ﷺ, moulding their home upon the example of the noble life of Nabi Muhammad ﷺ. A home built on the Sunnah invites barakah. Reciting the du‘aas when entering and leaving the home, engaging in daily ta‘leem, regular tilaawat of the Qur’aan, and making salaah a priority – all these chases away shaytaan and draw the angels of mercy. Without salaah, a Muslim’s compass becomes distorted, and this affects the peace of the entire household. Spouses should also share simple acts of love: eating from the same utensils, reminding each other of goodness, engaging in zikrullah during daily activities, and encouraging one another to maintain closeness to Allah Ta‘ala. When gaining the pleasure of Allah becomes the mutual goal, then hearts naturally unite. The spouses become best friends, true partners, and their marriage becomes filled with mawaddah (love), muhabbah (affection), and Sukoon (peace and tranquility). With such a foundation, any bumps or challenges that arise in the marriage are faced with maturity, calmness, and sweetness rather than harshness. Arguments become rare, and even when they occur, they are dealt with gracefully. It is also important that spouses communicate openly, be transparent, approachable, and comforting to one another. Allah Ta’ala says in the Qur’aan-e-Kareem: “Your spouses are a garment for you as you are for them.” Just as clothes protect, comfort, and beautify, so too must husband and wife be a means of ease and warmth for each other. What to Do When an Argument or Disagreement Happens: Despite all efforts, it is natural that misunderstandings may appear. When this happens, Islam teaches a simple and wise approach: 1. One party must remain silent. Two people shouting do not solve a problem. Only shout when there is a fire. 2. Allow the moment to calm down. Do not discuss or solve the issue while emotions are high. 3. After things settle, approach the matter with gentleness. Speak kindly, explain calmly, and seek to resolve the issue with a fresh and happy state of mind. 4. Never go to bed with unresolved conflict. The Sahabah and the pious elders would ensure their affairs—especially between spouses—were settled before sleeping. Our homes should follow this noble example. By following these principles, Allah Ta‘ala will bless the marriage with true peace. Patience then becomes sweet, not bitter, strength, not weakness. May Allah Ta‘ala grant you – and all married couples – the true spirit, blessings, and fruits of Nikah as outlined in the Qur’aan and demonstrated by the life of Rasulullah ﷺ. And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Aah i see about the accusation As for the taliban lying, surely not all the time about everything?

@Bint e Aisha @ummtaalib Interview with my Teacher, Ustadh Samir Ismail The Revert Experience: Real Challenges, Real Advice (Part 1) New Muslim Essentials: Qur’an, Salah, and First Steps (Part 2) Why Tablighi Jamaat Changed in America? (Part 3)

Put it this way. Some person on the Internet claims that Shaykh (Maulana) Saleem Dhorat Saheb (HA) does not pray (individually or in Jamaat) and I in the US do not know the accuser of Shaykh (HA) at all but just know that he is one of the Senior Shaykhs in UK and around dozens of people most of the time for years. So I will say "That's an absurd accusation!" without knowing about the accuser or the accused but just picturing in my head what a Shaykh usually does. Here someone from the Taliban is accusing one of the most Senior Shaykhul-Hadeeth of Pakistan that he does not pray (individually or in Jamaat) so similarly we say "That's absurd!"... The Taliban have been lying and lying and lying but this level of vitriol against Pakistani Ulama is absurd. In Afghan society because of drummed up hatred against Pakistani people (and Ulama) and general ignorance in society, Afghan people buy this sort of stuff.

I'm lost! Not sure who the Mufti sahib is and as for the Taliban, not at all sure!

Q. What is the ruling if a few strands of a woman’s hair become exposed during Salaah? A. It is necessary to cover the Awrah for the validity of Salaah. The principle regarding exposure of a limb is that if a quarter of any limb from the Awrah unintentionally remains exposed for the duration of three Tasbeehs, the Salaah becomes invalid. If a quarter of a limb is left uncovered intentionally, even for a moment, the Salaah becomes invalid. If less than a quarter of the limb becomes uncovered, whether intentionally or unintentionally, regardless of the duration, the Salaah will be valid. The head (including the hair on it) and the hair that hangs below the ears are considered separately. Therefore, if a few strands of hair are exposed, even for the duration of the entire Salaah, Salaah will be valid. (al Radd al Muhtar 1:409, al Binayah 2:127, Ahsanul Fatawa 3:402) And Allah Ta’ala Knows Best Mufti Muhammed Hamza Farooqui Mufti Taahir Hansa (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologia

I also saw this and heard of it in 1990 and it was in the back of my mind, let me try to find out about this.

The current Taliban regime is a red flag. But Mufti Abdul Raheem is also a red flag. What did OBL say about Mufti Abdul Raheem? Check in this video.

Taliban Lying: @Bint e Aisha@ummtaalib For those who are still confused about Taliban 2.0 and their lies and deception. Syed Jamal Agha of Taliban tweets about Mufti Abdur-Rahim Saheb (HA) یہ نام نہاد مفتی پاکستانی فوجی رجیم کے حق میں امارت اسلامیہ کے خلاف زبان درازی کر رہا ہے۔ اس کے بارے میں، ایک شہید عالم اور مصنف کا قول نقل کرتا ہوں۔ فرماتے تھے: "یہ شخص نہ تنہا نماز پڑھتا ہے، نہ جماعت کے ساتھ۔" فرماتے"شاید اس لیے کہ اللہ تعالیٰ جادوگر کو نماز کی توفیق نہیں دیتا۔ Allegation: Muti Abdur-Rahim Saheb (HA) does not pray at all (alone or in congregation) and Allah Ta'ala does not accept the prayers of a magician. Jamiatur-Rasheed has between 5,000-10,000 students and around 200+ teachers and Mufti Abdur-Rahim Saheb (HA) spends 10-12 hours daily 6 days a week in public view so you can only believe one of the two below: It is possible for one of the most Senior Shaykhul-Hadeeth of a Darul-uloom to not pray (alone or in congregation) for 40-50 years while in full public view of thousands Taliban are lying!

Shaykh Muhammad Awwamah (hafizahullah) on one occasion drew attention to an important phrase whose meaning has become forgotten among many of us, a phrase we repeat and hear daily, almost as a routine. He said: “We all hear the adhan: ‘Hayya ‘alas-Salah, Hayya ‘alas-Salah’ (Come to Salah). Then we hear: ‘Hayya ‘alal-Falah, Hayya ‘alal-Falah’ (Come to Success). Is there anything greater than Salaah itself? What then is the meaning of “Hayya ‘alal-Falah”? The meaning of “Hayya ‘alal-Falah”: The Ulama say: “There is no single word in the Arabic language that gathers within it all forms of goodness as the word Falah does.” Whatever good there is in this world or in the Hereafter, the word Falah encompasses it all. The Placement of “Hayya ‘alal-Falah” in the Adhan: What is the significance of its placement after “Hayya ‘alas-Salah”? It is as though it is saying to you: O Muslim, whatever you are occupied with; buying, selling, your job, your business, travelling or at home, when the time for Salah comes, leave everything that you may be occupied with and hasten to Salah. “Hayya ‘alal-Falah” is even more comprehensive in its meaning of goodness than the word “Salah.” i.e., In your coming to Salah lies every form of good, so do not delay. Notice the sequence, the Adhan does not begin with “Hayya ‘alal-Falah” and then “Hayya ‘alas-Salah.” No, it first says, “Come to Salah” and then makes clear that within Salah lies every kind of good and success. Whatever you may be doing, Salah is above it all, so come to it without delay. Of course, scholars have mentioned exceptions, such as a surgeon performing a critical operation who cannot stop when the adhan is called; such a person is excused by the Shari‘ah to delay the Salah (i.e within its prescribed time). But beyond such cases, one cannot delay Salah. The Status of Salah in Islam: The status of Salah in Islam is beyond imagination. Its rank in Islam is higher than one can conceive. Let me mention two juristic rulings cited by the Fuqaha to help us understand its lofty status and extreme importance: The case of a drowning person: The scholars say: Suppose a person is drowning at sea, his boat has broken apart, and he remains clinging to a piece of wood for survival. If the time for Salah enters, and delaying it would cause the time to lapse, it is not permissible for him to postpone the Salah. Who can imagine such a ruling? A person may be in a state of near-drowning, yet remains safe, clinging to a piece of wood; he is still required to perform the Salah [i.e., with gestures of his head, for example]. (At Tajnis wal Mazid, vol. 2, pg.187) The case of a person being executed: Some scholars say: “If a person is being hanged and still has life in him when the Salah time sets in, he must perform the Salah, even if only with his eyes.” (Al Hawil Kabir Sharhu Mukhtasaril Muzaniy, vol. 13, pg. 426) Such is the weight and sanctity of Salah in Islam. Where then are our youth who neglect it? May Allah guide us and them to the straight path. Ameen. Darul Hadith Research Centre

For people of Pakistan Now that I have had time to think about this, this is my input. Taliban have no capability to fight Pakistan and any attack will be severely put down but the fact that Taliban dared to attack Pakistan border posts and have openly admitted it is a terrible failure of Pakistan Government. I understand that due to incessant from Maulana Fazlur-Rahman etc, many Muslims have reservations against Imran Khan but the Generals in Pakistan Army abused Bangladeshi people (in 1971) and brutally suppressed them but Pakistan lost "East Pakistan". Today, the same Generals of Pakistan Army are suppressing Pushtun people (in both Pakistan and Afghanistan) and no doubt that they have the power to inflict loses but if they do not release Imran Khan and not antagonize Afghanistan then Pakistan will break up. Muslims of Pakistan SHOULD NOT fight the Muslims of Afghanistan under any circumstances and under scenario at all. The Generals of Pakistan have visited Britain, US, Middle East numerous time but NONE of them have gone to Afghanistan to resolve these issues, there has not been a single visit to Kabul to resolve these issues. "Pakistani Ulama" at the behest of Pakistan Military Generals are now regularly bashing the Taliban, the same Taliban which "Pakistani Ulama" used to promote as second coming of "Umar (RA)" and used to promote as Army of Mahdi with "Black banners", all of a sudden Ulama in Pakistan are now labeling Taliban as Khawarij. What Taliban do in Afghanistan is nobody's business but they are our Muslim Brothers. The Afghans rely on Pakistan for medical treatment, trade etc and we cannot at the behest of Donald Trump slaughter Muslims even if we have the capability to do so. The only solution for Pakistan to survive is to release Imran Khan and let politics take its course. Soviet Union collapsed despite have Nuclear weapons. It is clear that Generals in Pakistan Army are willing to destroy the country for their own sake and it is also clear that "Ulama" have decided to back the Army, terrible mistake!

Operations from Pakistan Army are continuing against Afghanistan

Qadhi Mufti Shahauddin Popalzai Saheb (Peshawar, Pakistan) in Pushto په راتلونکي کې دا احمقانه کار بیا مه کوه. که ته په ډیلي کې یې یا په کابل کې In the future, don't do this foolish thing again! Whether you are in Delhi or in Kabul

Taliban have halted and Ceasfire Pakistan refuses and keeps retaliating and moving forward: I can understand that the Army is sick of performing Janazahs because of TTP (supported by Taliban) so boys want to deliver a message...

Grand-Mufti of Oman Shaykh Ahmed Al-Khalili urges both brotherly Muslim countries to STOP...

Pakistan Heavy Machine Gun HMG operating in Semi-Automatic mode...

Pakistan 155 mm opening up against Taliban forces Why? Don't we Muslims have enough problems to worry about??? Why are Muslims fighting Muslims???