Allah (swt) informed the Muslims that He sent down the Quran, the revealed words of Allah as guidance to humankind, during the Night of Power, Laylut ul-Qadr.

إِنَّا أَنزَلْنَـهُ فِى لَيْلَةِ الْقَدْرِ

وَمَآ أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ

"Verily, We have sent it down (The Quran) in the Night of Al-Qadr (Power)." [Surah Al-Qadr 97:1-2]

And He (swt) further informed the Ummah that this night occurred within the most blessed of all months, Ramadhan. Allah (swt) says,

(شَهْرُ رَمَضَانَ الَّذِى أُنزِلَ فِيهِ الْقُرْآنُ)

"The month of Ramadan in which was revealed the Qur'an." [Surah ad-Dukhan 44:3]

And in His Mercy, He (swt) blessed this Night which witnessed such a momentous event, with abundant reward, for the one who seeks it.

لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ

"And what will make you know what the Night of Al-Qadr is? The Night of Al-Qadr is better than a thousand months." [Surah Al-Qadr 97:3]

Thus, during these, the last ten nights of Ramadhan, particularly in its odd nights, this vast Ummah, from Indonesia to Tunisia, seeks the Night of Power. The Ummatis of Muhammad (saw) whose lives span but mere decades, tirelessly seek to invest this night within which worship is worth more than a thousand months, over eight decades. A night of such blessing about which the first one charged with conveying the Book that this night yielded, RasulAllah (saw) said,

«مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِه»

"Whoever stands (in prayer) during the Night of Al-Qadr with faith and expecting reward (from Allah), he will be forgiven for his previous sins." [Bukhari]

So let us earnestly seek Laylatul Qadr, forsaking rest and striving with tired limbs. Let us seek the Night blessed by Allah (swt) with such immense reward and of such momentous occasion. A night about which the foremost of the commentators on  the Quran, Ibn `Abbas (ra) declared, "Allah sent the Qur'an down all at one time from the Preserved Tablet (Al-Lawh Al-Mahfuz) to the House of Might (Baytul-`Izzah), which is in the heaven of this world. Then it came down in parts to the Messenger of Allah based upon the incidents that occurred over a period of twenty-three years.''

And whilst we seek this night, striving and restless, let us remember, even if it were for a little while, how the life of the one (saw) who was charged with conveying this Quran changed, as the very first verses of the Quran were revealed to him. Let us consider the consuming restlessness and tireless striving of the most beloved of all humankind, RasulAllah (saw), over those subsequent twenty-three years. Let us honor, with tears in our eyes and Darud on our lips, how he (saw) gathered the Companions (ra) and marched with them far and wide to convey this Quran, laying the strong seeds of a vast Ummah that is to embrace the entire world, its Easts and its Wests before the end of time. Let us remember, consider, honor and let us take heed.

Let us be in no doubt, the beginning of the revelation of the Quran heralded a long and tireless struggle. Muhammad (saw) had to convey this Quran to the people who have not heard of it before and were steeped in ignorance. When the Mother of the Believers, Khadija Bint Khuwaylid (ra) saw her husband burdened with the huge responsibility to convey the Message of Islam, she tried to console him by saying, اِرتحْ "Rest easy." However, deeply aware of the mammoth task ahead, he (saw) solemnly replied,

«لا راحةَ بعدَ اليومَ يا خديجة»

"There is no rest after today, O Khadija"

Sadaqa RasulAllah (saw), indeed, he spoke the truth. RasulAllah (saw) rose, as commanded, to his feet and measured up to the new task. There was no rest for him, our most beloved. It had been decided by the Lord of the World's (swt) that he would have to shoulder this burden of all burdens. Sleep, comfort, cool shade in the summer or warm beds in winter became items that were now alien to his life. RasulAllah (saw) arose quickly for the strife awaiting him. Grave responsibility had fallen upon his most beautiful of all beings, driving him into the turmoil of life to raise the word of Allah as the highest. RasulAllah (saw) went ahead in a spirit of complete selflessness, relentlessly striving and never relaxing in carrying the burden of the great Trust. He (saw) shouldered the burden of enlightening mankind and the heavy weight of twenty-three years of striving, nothing distracting his attention from this mission.

No rest at a time when over the age of forty, men would think about settling in their business and households. Whilst others would rest in the company of their wives, RasulAllah (saw) left the Mother of the Believers, Khadija (ra), to face hardship and rejection when he called upon the tribes with the Message of Islam. When other men found relief in the delightful antics of their young children, RasulAllah (saw) would spend hours discussing and teaching the handful of new Muslims so that they would meld with Islam. No rest at the age of fifty, when men focus upon the marriage and means of earning livelihood of their children. For Allah (swt)  had chosen that Islam was to be established as a state and there would be no rest for him (saw) as a ruler, inviter of nations to Islam and the Faatih (Opener) of lands. And no rest at over sixty, when men retire to tend gardens and plan the lives of their grandchildren, he (saw) would stand tall to invoke the people.

Indeed, we witness this even as his death approached him. Recall his last days. When other men would resign to rest amongst their loved ones, cherishing their company in their last moments, RasulAllah (saw) strove with every fiber in his aged, ill and dying body. On Monday the twenty-ninth of Safar in the eleventh year of Al-Hijra, he participated in funeral rites in Al-Baqee‘. On the way back he had a headache, his temperature rose so high that the heat effect could be felt over his headband. On Wednesday, five days before he died the RasulAllah (saw) temperature rose very high due to the severity of his disease. RasulAllah (saw) fainted and suffered from pain. Even then, there was no rest for RasulAllah (saw). RasulAllah (saw) commanded, قال النبي صلى الله عليه وسلم في مرضه صبوا علي سبع قرب من سبع آبار شتى حتى أخرج إلى الناس فأعهد إليهم قالت فأقعدناه في مخضب لحفصة فصببنا عليه الماء "Pour out on me seven Qirab (water skin pots) of various water wells so that I may go out to meet people and talk to them." So they seated him in a container (usually used for washing) and poured out water on him until he said, "That is enough. That is enough." Then he felt well enough to enter the Mosque. He (saw) entered it band-headed, sat on the pulpit and made a speech to the people who were gathering together around him. He (saw) said, "لعن الله اليهود والنصارى اتخذوا قبور أنبيائهم مساجد" "The curse of Allâh falls upon the Jews and Christians for they have made their Prophets' tombs places of worship." Then RasulAllah (saw) said, " اللهم لا تجعل قبري وثناً " "Do not make my tomb a worshipped idol." Then he offered himself and invited the people to repay any injuries he might have inflicted on them, saying,  " أيها الناس: من كنت جلدت له ظهرا، فهذا ظهري فليجلده، ومن شتمت له عرضا فهذا عرضي فليشتمه " "He whom I have ever lashed his back, I offer him my back so that he may avenge himself on me. He whom I have ever blasphemed his honor, here I am offering my honor so that he may avenge himself."

Let us remember the description of Hind bin Abi Halah, "The Messenger of Allâh (saw) was continually sad, thinking perpetually. He had no rest (i.e. for long)." No rest for RasulAllah (saw). It was in his eyes, thinking about the affairs of the Ummah, constantly searching for the best for it. It was in his pace and in the urgency of his movement, restless to complete the good actions and taste the sweetness of the Victory of Allah (swt). It was in the vigor of his individual ibaadah, when his legs would swell through standing in Qiyyam ul-Layl and when asked about it, he replied أفلا أكون عبدا شكورا "Should a servant not be grateful?" And it was in the seriousness and warmth of his speech, invoking others from their slumber, reviving the tired and creating restlessness in the satisfied to strive for more and more.

The fuel for this activity and urgency was from the Light that is inextinguishable, perfect, free from adulteration, the Nur (Light) of Revelation and the promises that it contains of pleasure of Allah Ar-Rahmaan, Ar-Raheem, His Jannah and the assurance of unparalleled rest in a life that knows no end, no death, no pain, no illness, no trial and no tribulation. Reflect upon the beautiful Ayaat, dear brothers, reflect upon them so the rust is lifted from our hearts and they burn brightly. Allah (swt) said,

أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ مَسَّتْهُمْ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَى نَصْرُ اللَّهِ أَلاَ إِنَّ نَصْرَ اللَّهِ قَرِيبٌ

"Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the Help of Allah?" Yes! Certainly, the Help of Allah is near!" [Surah Al-Baqarah 2:214]

وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنْ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنْ الأَمْوالِ وَالأَنفُسِِ وَالثَّمَرَاتِ وَبَشِّرْ الصَّابِرِينَ

"And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient ones.)." [Surah Al-Baqarah 2:155-157]

لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنْفُسِكُمْ وَلَتَسْمَعُنَّ مِنْ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَمِنْ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا وَإِنْ تَصْبِرُوا وَتَتَّقُوا فَإِنَّ ذَلِكَ مِنْ عَزْمِ الأُمُورِ

"You shall certainly be tried and tested in your wealth and properties and in your personal selves, and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah, but if you persevere patiently, and become Al-Muttaqun (the pious) then verily, that will be a determining factor in all affairs, and that is from the great matters." [Surah Aali ‘Imraan 3:186]

So, it is little wonder that such a man, beloved of all beloved, RasulAllah (saw) inspired by such a Deen and the promise it contained, radiated a tireless energy in all those around him, igniting their hearts and minds in the singular, single-minded pursuit of the pleasure of Allah (swt). Remember, the striving for Islam as a state. Remember, Mus'ab (ra) leaving the life of luxury and the love of a wealthy mother to strive in carrying the deen and being honored with the establishment of Islam as a state. Remember the striving to expand the state. Remember, Hanzala (ra), the martyr who left the lap of his new wife for the sake of Jihad and who earned the honor of his body being washed by the angels in preparation for Jannah. And remember the preservation of that state. Remember, Ammaar bin Yassir (ra), at the age of ninety-three, yes brothers, ninety-three, abandoning his grandchildren and perhaps their children too, striding to the battle of Fitna, the Battle of Siffeen, against the rebellious forces of Mu'awiyah who earned the honor of being killed by the tyrant party, lighting the way for others in the time of Fitna. No rest for RasulAllah (saw), or his Companions (ra), except the eternal rest of Firdaus!

O those who yearn for the sweet companionship of RasulAllah (saw) in the next life, the life with no end! O those who wish to be the foremost of the foremost! O those who wish to be raised with martyrs! Convey this Quran tirelessly, so you deserve such a companionship and such rewards. Join your nights with your days for the return of the ruling by the Book of Allah, as a state that implements its revealed ayaat. Let not even minutes pass let alone hours in idle pursuits, with sleep only to replenish a need. Turn your faces away from the comforts and luxuries of life, investing your all for the return of the Khilafah "Caliphate", so that you can face your Lord with beaming faces. Strive so that your efforts are added to the material means, strive so that Allah (ra) is pleased with you and multiplies those material efforts in rewards and results. No rest for us, no rest for us, until the eternal rest!

Musab Umayr

From the book, Introduction to the Tafseer of the Quran by the Ameer of Hizb ut Tahrir, the eminent jurist and statesman, Sheikh Ata Bin Khalil Abu Al-Rashtah

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِن بَعْدِهِ بِالرُّسُلِ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ أَفَكُلَّمَا جَاءكُمْ رَسُولٌ بِمَا لاَ تَهْوَى أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقاً كَذَّبْتُمْ وَفَرِيقاً تَقْتُلُونَ (87) وَقَالُواْ قُلُوبُنَا غُلْفٌ بَل لَّعَنَهُمُ اللَّه بِكُفْرِهِمْ فَقَلِيلاً مَّا يُؤْمِنُونَ (88) وَلَمَّا جَاءهُمْ كِتَابٌ مِّنْ عِندِ اللّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُواْ فَلَمَّا جَاءهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ فَلَعْنَةُ اللَّه عَلَى الْكَافِرِينَ (89) بِئْسَمَا اشْتَرَوْاْ بِهِ أَنفُسَهُمْ أَن يَكْفُرُواْ بِمَا أنزَلَ اللّهُ بَغْياً أَن يُنَزِّلَ اللّهُ مِن فَضْلِهِ عَلَى مَن يَشَاء مِنْ عِبَادِهِ فَبَآءُو بِغَضَبٍ عَلَى غَضَبٍ وَلِلْكَافِرِينَ عَذَابٌ مُّهِينٌ (90) وَإِذَا قِيلَ لَهُمْ آمِنُواْ بِمَا أَنزَلَ اللّهُ قَالُواْ نُؤْمِنُ بِمَآ أُنزِلَ عَلَيْنَا وَيَكْفُرونَ بِمَا وَرَاءهُ وَهُوَ الْحَقُّ مُصَدِّقاً لِّمَا مَعَهُمْ قُلْ فَلِمَ تَقْتُلُونَ أَنبِيَاء اللّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ (91

"We gave Musa the Book and sent a succession of Messengers after him. We gave ‘Isa, son of Maryam, the Clear Signs and reinforced him with the Purest Ruh. Why then, whenever a Messenger came to you with something your lower selves did not desire, did you grow arrogant, and deny some of them and murder others? (87) They say, ‘Our hearts are uncircumcised.' Rather, Allah has cursed them for their kufr. What little iman they have! (88) When a Book does come to them from Allah, confirming what is with them - even though before that they were praying for victory over the kafirun - yet when what they recognise does come to them, they reject it. Allah's curse is on the kafirun. (89) What an evil thing they have sold themselves for in rejecting what Allah has sent down, outraged that Allah should send down His favour on whichever of His slaves He wills. They have brought down anger upon anger on themselves. The kafirun will have a humiliating punishment. (90) When they are told, ‘Have iman in what Allah has sent down,' they say, ‘Our iman is in what was sent down to us,' and they reject anything beyond that, even though it is the truth, confirming what they have. Say, ‘Why then, if you are muminun, did you previously kill the Prophets of Allah?'(91)"

These verses explain the following:

1. Allah (swt) reminds Bani Israel of the favours that he blessed them with, and their rejection of them. Allah sent the Torah to Musa (as), then the Messengers followed his shari'ah after him (as), as one Prophet died another succeeded him until the time of Isa (as). The meaning of (وَقَفَّيْنَا) is to succeed or to make follow, one after the other, just as a man (يقفو) stands behind a man if he travels in his footsteps behind him. It is originally from (القفى) i.e. the back. Here it is to indicate the following by the Prophets of Musa until the time of Isa (as).

2. Allah (swt) reminds them of the sending of Isa (as) to them, supported by clear indications of miracles, establishing that he is a Messenger from Allah, including raising the dead, healing the blind and the leper, and informing them of what they have stored away. (أَنِّي أَخْلُقُ لَكُم مِّنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللّهِ وَأُبْرِئُ الأكْمَهَ والأَبْرَصَ وَأُحْيِي الْمَوْتَى بِإِذْنِ اللّهِ وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ إِنَّ فِي ذَلِكَ لآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ)

"I have brought you a Sign from your Lord. I will create the shape of a bird out of clay for you and then breathe into it and it will be a bird by Allah's permission. I will heal the blind and lepers, and bring the dead to life, by Allah's permission. I will tell you what you eat and what you store up in your homes. There is a Sign for you in that if you are Believers." [Aali-Imran 3:49]

And Allah (swt) supported Isa (as) with the (رُوحِ الْقُدُسِ), who is Jibreel (as), (أَيَّدْنَاهُ) means We helped him and We strengthened him, as in the saying أيدك الله meaning He strengthened you.

(بِرُوحِ الْقُدُسِ) is a لفظ مشترك homonym, but here it comes to mean Jibreel (as), or the book revealed to Isa (the Injeel) or the word that Isa would say to raise the dead.

(الْقُدُسِ) is purity and(بِرُوحِ الْقُدُسِ) here is Jibreel (as). This is proven by the other verse:إِذْ قَالَ اللّهُ يَا عِيسى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلَى وَالِدَتِكَ إِذْ أَيَّدتُّكَ بِرُوحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلاً وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالإِنجِيلَ وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي وَتُبْرِئُ الأَكْمَهَ وَالأَبْرَصَ بِإِذْنِي وَإِذْ تُخْرِجُ الْمَوتَى بِإِذْنِي "Remember when Allah will say, ‘‘Isa, son of Maryam, remember My blessing to you and to your mother when I reinforced you with the Purest Ruh so that you could speak to people in the cradle and when you were fully grown; and when I taught you the Book and Wisdom, and the Torah and the Injil; and when you created a bird-shape out of clay by My permission, and then breathed into it and it became a bird by My permission; and healed the blind and the leper by My permission; and when you brought forth the dead by My permission" [al-Maidah:110]

So, the noble verse mentioned the (رُوحِ الْقُدُسِ) and mentioned the Injeel, therefore the (رُوحِ الْقُدُسِ) is other than the Injeel. Similarly, the (رُوحِ الْقُدُسِ) was mentioned in the verse before the creation from clay and raising the dead, so it is not the word that Isa would raise the dead with, so it follows that the (رُوحِ الْقُدُسِ) is Jibreel (as).

3. Then Allah (swt) expounds their wickedness and hardness in their hearts, such that every time a Prophet was sent to them with other than what they desired, such that he did not realise for them their worldly interests, they would arrogantly not follow him, and they would kill some of those Prophets and accuse others of them of lying. They would mockingly say that their hearts were created closed  (غُلْفٌ), so they do not open up for those Prophets. All of that: The accusations of lying, the killing and the closed hearts was as a result of their arrogance.

Allah explains at the end of the verse that they are liars in their claim that their hearts were created such, but that they deserve the curse of Allah and expulsion from His mercy, because they disbelieved in Allah by their own choice and they disbelieved in His Messengers knowingly. They do not believe except in a little; that which agrees with their desires. i.e. they believe in some and reject some, as Allah described them. They denied some of what was in their book of the description of Rasool Allah (saw) and other than that of what they themselves do not desire.

(فَقَلِيلاً مَّا يُؤْمِنُونَ) - the Faa' (الفاء) is for causality to explain the cause of their curse and their disbelief. They did not believe except in a little of what was sent down to them. (ما) the Maa is extra to emphasize the meaning of littleness. Allah said that a little iman is kufr, so that means that whoever does not believe in all of what was sent down until his time is a disbeliever, because Allah (swt) says: (بَل لَّعَنَهُمُ اللَّه بِكُفْرِهِمْ فَقَلِيلاً مَّا يُؤْمِنُونَ) i.e. That they are considered to be disbelievers for their iman in a little and not all of what was sent down to them. Puttingبَل  before the words, refutes what was before it. Therefore, (قُلُوبُنَا غُلْفٌ بَل لَّعَنَهُمُ اللَّه بِكُفْرِهِمْ) means an accusation of lying from Allah (swt) for those of the Jews who say (قُلُوبُنَا غُلْفٌ)

4. As an example of their corruption and filth, Allah (swt) informs of how they were before the sending of the Messenger (saw)  praying for victory (يَسْتَفْتِحُونَ) over the idolaters, if they fought them with the Prophet whom they found described in their books, promising what they would do to them when he is sent, as they would be among his followers. Except that the rejected him (saw) when he was sent with al-Qur'an al-Kareem that confirms what was in their book of his description and qualities. They knew certainly that he is the promised Prophet whom they used to praying for him to bring them victory. (يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءهُمْ) (146)They recognize it as they recognize their own sons. [al-Baqarah:146] With that they deserved the curse of Allah for their disbelief(فَلَعْنَةُ اللَّه عَلَى الْكَافِرِينَ)

5. Because they rejected the Messenger, whom they knew of his truthfulness, they were oppressive and jealous بَغْياً that he was from other than them, as they had wanted him to be from them from the lineage of Ishaq. So, when they found him from Ismail's line (as), they rejected what was in the Torah about him, so they knowingly disbelieved, which is the extreme of evil and stubbornness. With that they presented themselves for a severe punishment from Allah that will not leave them ever(عَذَابٌ مُّهِينٌ) i.e. a punishment that brings humiliation and despair to the victim, never leaving him, so he eternally remains in it. This is specific for the people of kufr.

Based on that, the Jews brought Allah's punishment on themselves and they spent themselves in exchange for rejecting what was sent by Allah to His Messenger (saw)  - the Quran - because He was not sent from them. So, they sold themselves in exchange for disbelief and the lowly punishment. What an evil sale that one would sacrifice himself and fritter it away for a price that includes a punishment in the fire of Jahannam for ever and all eternity. The profitable sale is the one spends himself in exchange for Allah's pleasure and gardens in which blessings are bestowed. As for their sale, it is a lowly loser's sale (بِئْسَمَا اشْتَرَوْاْ بِهِ أَنفُسَهُمْ أَن يَكْفُرُواْ بِمَا أنزَلَ اللّهُ)

(اشْتَرَوْاْ بِهِ أَنفُسَهُمْ) i.e. they sold them selves. شرى and اشترى come with the meaning of selling and buying, with the qareenah determining the meaning. If these verbs are used for the self (nafs) like when it is said: شرى نفسه or اشترى نفسه i.e. he sold it, because he is the owner of himself (his nafs). It is not correct to say he bought (اشترى) it. As for if these verbs were used for other than the self's owner, such as when it is said: اشترى زيد من عمرو نفسه i.e. Amr himself, so it means buying from him. This is like His Saying (swt): (وَمِنَ النَّاسِ مَن يَشْرِي نَفْسَهُ ابْتِغَاء مَرْضَاتِ اللّهِ) "And among the people there are some who give up everything, desiring the good pleasure of Allah." [al-Baqarah: 207] i.e. he sells himself in Allah's way, and His Saying (swt) (إِنَّ اللّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الجَنَّةَ) "Allah has bought from the muminun their selves and their wealth in return for the Garden." [at-Tawbah 9: 111]  i.e. buying from them in exchange for a grand price, which is entering Jannah.

(فَبَآءُو بِغَضَبٍ عَلَى غَضَبٍ) i.e. they returned and dispersed, as a result of these actions, with wrath upon wrath, meaning severe anger: anger at their disbelief in the signs of Allah in the time of Musa (as) and their disbelief in Isa (as) an likewise their disbelief in Rasool Allah Muhammad (saw)  knowing of His is truthfulness. Therefore, the severe anger accompanies them in their coming and going.

6. Then Allah (swt) explains their lie and their contradiction in what they say. When they were asked ‘why do you not believe in what Allah revealed - al-Quran al-Kareem - they said ‘we will not believe except in what was sent down to us from the Torah and we will not believe in a book after it' while knowing that this Qur'an confirms what is mentioned in their book about the description of The Messenger (saw). They know that, except that they are stubborn and reject. Allah established the proof against them and exposes their lie in what they say (نُؤْمِنُ بِمَآ أُنزِلَ عَلَيْنَا) , as they did not believe in what was sent down to them when they killed the Prophets of Allah, while to kill them was forbidden in the Torah that was sent down to them, that they claim they believe in (قُلْ فَلِمَ تَقْتُلُونَ أَنبِيَاء اللّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ)

In this Allah (swt) explains that the Jews who were in the time of Rasool Allah (saw) were following in the same footsteps as their predecessors. They were not believers in what was sent down to them, as they claimed they were, nor in the books that were sent down from Allah (the Injeel and al-Quran al-Karim).

I had just over five minutes to address a diverse audience about the overnight killing of protesters in Rabaa Al-Adawiya in Cairo.

The news from Egypt had made this a sad day. Some reports said over 120 people had been killed in Rabaa Al-Adawiya, many of them Morsi supporters. A few hours before, just after fajr, early news was trickling through of some deaths in Cairo but it did not appear like a massive incident. Then I woke a few hours later and the images from Rabaa Al-Adawiya were of rows of bodies drenched in blood. Truly horrific. A Somali brother I met in my local Mosque at Zuhr time said that when Muslims feel unwell, he feels unwell. This was indeed a day to feel unwell.

From Allah we come and to Allah we return. May Allah (swt) grant Jannah to those killed. May He (swt) grant sabr to their families in these difficult times.

So what would I say to my audience in those few minutes bearing in mind that some might actually be supportive of the coup in Egypt and be opponents of Dr Morsi. I read the press release from Sharif Zayed, Hizb ut Tahrir's media head in Egypt to get a feel of how the issue was being addressed locally. I decided to make the following points.

1) Get them to empathise with the dead and make duaa for them. We are Muslims and the least one could do is acknowledge that this was an unjust killing of fellow Muslims.

2) Explain to them that this killing took place because there is a dangerous plan unfolding in Egypt. General Abdel Fattah Al-Sisi called people to come out on Friday to support him. He is the military chief, trained in the US and with close links to America. Egypt has the Suez Canal crucial to global shipping and trade, maintains security of the Israeli entity and is the most populated Muslim country in region so is key to regional and global events hence the US has sought to maintain control over it. U.S. interference has been through some military top brass, the latest of which is Abdel Fattah Al-Sisi.

Demonstrations against the coup have gone on for over three weeks and Sisi has now decided to end it and establish the political program that he announced. They need a pretext to clear the streets and clashes provide that. So he called people to the streets. This was designed to create a clash, which will then be followed by an excuse to intervene and clear opposition off the streets even if that means shedding the blood of the people of Egypt.

3) Killing Muslims is a red line and Islam must be our reference.

Abdullah bin Umar said, "I saw the Prophet (saw) doing tawwaf around the Ka'aba saying,

قال : رأيت رسول الله صلى الله عليه وسلم يطوف بالكعبة ، ويقول :

" ما أطيبك وأطيب ريحك ، ما أعظمك وأعظم حرمتك ، والذي نفس محمد بيده ، لحرمة المؤمن أعظم عند الله حرمة"

"How sweet are you and how sweet is your scent. How great are you and how great is your sanctity. By the One who the soul of Mohammad is in His Hand the sanctity of a believer is greater with Allah than your sanctity." (Ibn Maja)

The Ka'aba is considered the greatest Islamic symbol on the earth with Muslims all over the world turning their faces toward it five times daily as we pray. Yet, the sanctity of the blood of a single believer is worth more to Allah (swt) than the sanctity of the Ka'abah.

Since the blood of a single believer is worth more to Allah (swt) than the Ka'aba, and in fact more than the whole Earth and what is in it, then it is crucial that Muslims place the same priority upon the blood of their brothers and sister, and treat the violation of that sanctity as worse than an aggression against the Ka'aba. So in the case of Egypt, shedding blood must be a red line. Whatever side we are on politically, bloodshed is something to oppose and not get involved in. This plan will only serve interests of US, other colonial governments and the Israeli entity.

We must appeal to the Islamic sentiments and understanding of the people and recognise that there are many in the army and anti-Morsi camp who also oppose the killing of the Muslims. Only Islam unites and stops us from killing each other. Only Islam can safeguard a peaceful and prosperous future for all in Egypt and we must work to convince others of that.

Taji Mustafa

Media Representative of Hizb ut Tahrir in Britain

The French government has condemned the violence that erupted in the French suburb of Trappes over the country's face veil ban while also ardently defending the provocative, discriminatory law which caused the unrest. Clashes between Muslim protestors and police occurred following the arrest of a Muslim man whose wife was fined by a police officer for wearing the niqab.