Imam Ibn Kathir
Language: English | Format: PDF | Pages: 51 | Size: 25 MB

The Prophet not only warned his Ummah against Dajjal; the false Messiah, but stated in detail his colour, height, width, eye-shape, inscriptions on his forehead, his seductions, his method of aberrance, how to escape from his temptations, his current location, and so on. All the details about Dajjal are here in this book.

Imam Ibn Kathir

He was Emaad Ed-Deen Isma’eel Ibn ‘Umar Ibn ibn Katheer , originally from Busra (Syria) – and raised in Damascus. He followed the Shafi`ee school of thought. Ibn Kathir was born in the year 700 AH or little later in an area called Majdal, near Busra, west of Damascus. His father died when he was only four years old and was taken in by his brother and moved to Damascus in 706. Here, he learned from great scholars such as Ibn Asakir, Ishaq ibn Yahya al-Amudi and the great Ibn Taymiyyah who was extremely close to him. He also studied under various other sheikhs who gave him permission in fiqh and Hadith. He made many academic contributions to Islamic sciences.

He made many academic contributions to Islamic sciences. The following are amongst his most prominent:

Tafseer of the Qur’an, Al-Bidayah wan-Nihayah: a history of Muslims from Adam until Ibn Kathir’s time, At-Takmeel: a book on the science of Asmaaul Rijal (profiles of transmitters of Hadith), Jami`ul Masaneed: a book that collects the Hadith from ten major books of Hadith, , The classes of Shafi`ee scholars: a list of scholars following the Imam, Extraction of the traditions of Tanbeeh (a Shafi`ee book of jurisprudence), The commentary on al-Bukhari (which he did not finish), The book of laws (again, he did not complete it), The summary to the science of Hadith; a synopsis to the introduction of Ibn Saah’s work, Extraction of the traditions to the summary of Ibn Hajib, Musnad of the two sheikhs (Abu Bakr and Umar), Biography of the Prophet, sallallahu `alayhi wa sallam, The epistle of Jihad.

Many of These have been translated into the English Language (Even though some are Abrdged Translations),

Al-Hafiz Ibn hajar Al-Asqalani said,”Ibn Kathir lost his sight just before his life ended. He died in Damascus in 774A.H. May Allah grant him Mercy and make him amongst the residents of Jannah (Heavenly Garden).

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Imam Ahmad (ra)

A man once came to Imām Ahlus-Sunnah, Ahmad bin Hanbal and asked him, “O Imām, what is your opinion on poetry?”

He replied, “Which poetry is this?” to which the man responded by reciting the following couplets:

إذا ما قال لي ربي اما استحييت تعصيني
If my Lord asks me, “Have you shyness in disobeying me?

وتخفي الذنب عن خلقي وبالعصيان تأتيني
You conceal your sins from my creation – and with sins you come to me.”

Imām Ahmad took these lines and repeated them over and over again, and wept profusely to such an extent that one his students said that he almost perished due to him crying so much.

“If my Lord asks me…”

إذا ما قال لي ربي اما استحييت تعصيني

If my Lord asks me, “Have you shyness in disobeying me?

وتخفي الذنب عن خلقي وبالعصيان تأتيني

You conceal your sins from my creation – and with sins you come to me.”

فكيف أجيبُ يا ويحي ومن ذا سوف يحميني؟

So how will I answer? O woe to me – and who shall protect me?

أسُلي النفس بالآمالِ من حينٍ الى حيني

I keep averting my soul with thoughts of hope – from time to time.

وأنسى ما وراءُ الموت ماذا بعد تكفيني

And I forget what is to come after death – and what is to come after I am shrouded.

كأني قد ضّمنتُ العيش ليس الموت يأتيني

As if I am guaranteed life (eternally) – and that death will not come to me.

وجائت سكرة الموتُ الشديدة من سيحميني

And when the severe stupor of death overtakes me – who will protect me?

نظرتُ الى الوُجوهِ أليـس منُهم من سيفدينـــي

I looked at the faces; is there not from amongst them who will ransom me?

سأسأل ما الذي قدمت في دنياي ينجيني

I will be asked regarding what I have prepared in my life to save me (on the Day of Judgement).

فكيف إجابتي من بعد ما فرطت في ديني

Then how will I answer – after I have neglected my religion.

ويا ويحي ألــــم أسمع كلام الله يدعوني

Woe to me! Did I not hear the Speech of Allāh inviting me?

ألــــم أسمع لما قد جاء في قاف ويسِ

Did I not hear what came in (the chapters of) Qāf and Yā-Sīn?

ألـــم أسمع بيوم الحشر يوم الجمع و الديني

Did I not hear about the Day of Gathering, the Day of Assemble and the Day of Judgement?

ألـــم أسمع مُنادي الموت يدعوني يناديني

Did I not hear the crier of death inviting me, calling me?

فيا ربــــاه عبدُ تــائبُ من ذا سيؤويني

So O my Lord, a slave (turning to you) I have repented – so who then shall shelter me?

سوى رب غفور واسعُ للحقِ يهديني

Except a Lord extensive in forgiveness – to the truth He will guide me.

أتيتُ إليكَ فارحمني وثقــّـل في موازيني

I have come to you (in repentance) – so have mercy on me, and make heavy my scales (with good deeds).

وخفَفَ في جزائي أنتَ أرجـى من يجازيني

And lighten my account – You are the best of who will bring me to account.

Source: P.205 Manāqib Imām Ahmad by Ibn al-Jawzi

Muhammad al-Jibaly
Language: English | Format: PDF | Pages: 177 | Size: 5 MB

The Inevitable Journey, We inevitably go through the journey starting in this life and extending into the grave, before our final abode in the hereafter. In the process, we pass through stages of sickness, death, and the intermediate life in the grave (al-Barzakh). These are the subjects that “The Inevitable Journey” discusses over a sequence of tides:

1. Sickness, Regulations & Exhortations

2. The Final Bequest, Islamic Inheritance and Will

3. Funerals, Regulations & Exhortations

4. Life in al-Barzakh

5. Dreamer’s Handbook

This book is the first in the series. It deals with sickness, which continues to afflict human beings from birth until death. Sickness strikes as light as a simple cold or allergy, and as hard as a plague or cancer. It keeps the human being under check, reminding him of his weakness and giving him a chance to turn to the One who possesses to afflict and cure. This book deals with sickness, its regulations, and lessons associated with it. It presents the Islamic stand toward a number of modern medical issues, and also discusses important regulations relating to those with disabilities.

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Imam Muhammad Bib Yazeed ibn Majah Al-Qazwini
Language: Arabic-English | Format: PDF | Pages: 2678 | Size: 92 MB

Sunan Ibn Majah is one of the six most authentic collections of the Ahadith and contains 4,341 total Ahadith. Like the other translations of the six books of hadith, Dar-us-Salam Publications, has taken great care in correct translation, simple and clear modern English language, and high quality publishing.

Ahadith in the book are followed by comments to explain issues and to help readers derive lessons. To aid readers further, Dar-us-Salam, has added several features like section on how to benefit from Sunan Ibn Majah, about the Arabic and technical terms used, information about the hadith compilations and a glossary of Islamic terms in the last volume.

Each hadith is also followed by its status in regards to the authenticity. The status is explained more in detail in the Arabic text. The chain is also complete in the Arabic text while it is removed from the English to reduce the length and not being of much benefit to the English readers.

Compiled by: Imam Muhammad Bib Yazeed ibn Majah Al-Qazwini
Ahadith edited and referenced by: Hafiz Abu Tahir Zubair Ali Zai
Translated by: Nasiruddin al-Khattab (Canada)
Final Review by: Abu Khaliyl (US)

Publisher’s Forward

The Abbasid caliph Harun Rashid (170-193 AH) had a disbeliever arrested for fabricating Ahadith and ordered his execution. The disbeliever said to the king: “Oh Commander of the Faithful, how will you deal with those four thousand Ahadith I have already fabricated, making lawful things unlawful, and the unlawful lawful, although not a word in those ‘Ahadith was ever spoken by Allah’s Messenger (S). Thereupon, the king retorted: “O enemy of Allah, how can you escape from Abu Ishaq Fazari and ‘Abdullah bin Mubarak? They will seize them out and eliminate them letter by letter.”

It is a well-known fact that the painstaking efforts of scholars gave Ahadith a high degree of reliability next to Qur’an. When the Ahadith had been read over carefully, revised, corrected and expounded in the light of the principles of Hadith sciences like Jarh (invalidation), Ta’dil (validation), and Asma’ur-Rijal, the stage for the recording of Ahadith was set. Thanks to the exhausting efforts of Hadith scholars and their deep sense of responsibility, the Muslim nation got, in addition to Sihah Sittah (the Sound Six books of Hadith) a vast treasure that included Musannafat (Hadith compilations according to subject-headings), Jawdmi’ (comprehensive books of Ahadith), Sunan (collections of legal and doctrinal Ahadith), Masanid (Hadith compilations according to complete chains), Ma’ajim (compilations arranged according to names of Companions or regions or names of teachers of compilers), Mustadrakat (compilations of Ahadith meeting the conditions of other compilers but not found in their books), and Mustakhrajat (compilations containing Ahadith of other compilers with different chains of narration), the manuscripts of which numbering in thousands researched, edited and furnished with explanatory and marginal notes, exist even today in international libraries attracting the attention of research scholars. Anyhow, among those compilations, the six canonical books of Ahadith (Sihah Sittah) rank as the centerpiece.

I have a wish since long to present the Sound Six (Sihah Sittah) translated into modem English in such a way as to list the inferences and gainful conclusions drawn from each Hadith, to remove any misgiving and misunderstanding, satisfying the mind and soul, and reinforcing the faith. With this noble cause in view, Darussalam has solicited the services of several learned scholars and researchers who are working with zeal on the translation of the Sound Six and writing commentaries on them.

All the Ahadith of this collection have been documented, referenced and traced by the great research scholar, Hafiz Zubair ‘Ali Za’i.

One thing I want to mention is that in these collections, the original Arabic texts of the Ahadith contain complete chain of narrators while in translation, for the sake of simplicity, only the name of the first narrator is mentioned who narrated the Hadith from the Prophet.

‘Abdul-Malik Mujahid
Servant of Qur’an and Sunnah
Director Darussalam
Riyadh and Lahore.

Ibn Majah’s Book: As-Sunan

Ahadith began to be put down in writing even during the era of the Prophet (S), but these Ahadith were no better than compilations individuals. Their purpose was just to put them down in writing, with: regard for order or sequence. Later, during the caliphate of ‘Umar bin ‘Abdul-’Aziz (99 AH-101 AH), the state undertook this task but most of the works in this field were the products of individual labor. During the second century of the Hijra calendar, famous books like Muwatta’ of Imam Malik and Musnad of Imam Shafi were prepared but the third stage recording Ahadith, known as the Golden Age, came only in the third century AH. Many collections were made in this age. These included the Six Books (Kutub Sittah), popularly known as the Sound Six (Sahah Sitta), Sunan of Ibn Majah being one of them and considered the last of them.

Sunan Ibn Majah began to be included in the Six Books by the end of the fifth century AH. Since then, in every succeeding age, it kept on growing value and importance. With respect to soundness and strength, Sunan Ad Darimi, Sunan Ad-Daraqutni and other books of Sunan were superior Sunan Ibn Majah but they did not gain popularity like Sunan Ibn Majah.

It is to be noted that Sunan is a technical term used by scholars of Had sciences to denote a book of Ahadith relating to legal rulings, from the Chapters of Purification down to the Chapter on Wills in the same order as followed in books of Islamic jurisprudence.

How important and useful the Sunan Ibn Majah is, can also be gauged the fact that when Ibn Majah showed his work to Imam Abu Zar’ah, the latter remarked: ‘If this book reached the public, all or most of the existing  Jawami would cease to be used. The words of Imam Abu Zar’ah proved be true to the last letter. Several Jawami, Musnads and Sunan were eclipsed by Ibn Majah’s Sunan.

Hafiz Ibn Hajar termed the book Jami’ Jaiyid (a good, comprehensive Hadith collection).

The book, As-Sunan by Imam Ibn Majah was an excellent and beneficial work that stunned the scholars of his time.

He himself said about the book: “I showed this book to Abu Zur’ah Razi. He checked it and said, ‘I think if people lay their hands on this book, all or most of other great compiled works will become unnecessary.”

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Heba Dabbagh
Language: English | Format: PDF | Pages: 260 | Size: 2 MB

Like the color wheel, the days of our lives feature different colors. Some days bring splashes of glorious white. Other days are stained with the darkest of hues.

My life began as bright and lively as a budding flower and the days of my childhood were filled with love from my beloved parents and feelings of belonging and warmth from my family. I flourished lifted by this love and goodness and grew to become my father’s favorite, my mother’s confidant and a princess among my seven brothers and four sisters, the one they went to for help. Most nights I went to bed thinking about my dreams, fell asleep trusting that my dreams would come true and awoke feeling safe and serene.

I took no part in any political activities. Although I loved my faith and spent much of my time studying it, that did not make me a political activist. My lack of affiliation with political organizations did not mean that I was blind to the injustice and cruelty of the government and its oppression of all factions of the Syrian population. When I became a hostage in the hands of the government, I saw first hand the evil that ruled my country. I shared cells and stories with people like me and others who came from a variety of different backgrounds and faiths, some from the sect of the ruling party itself.

I lived a happy, carefree life until I went to university and faced the difficulty of parting with my family. It pained us to part, but it was a parting of our choosing, a decision we arrived at together, unlike the forced parting that came later. That parting separated me from my family and landed me in the prisons of oppressors and in the depth of darkness. Then came a final parting, a permanent one. The oppressors killed my parents and eight of my brothers and sisters and forced my remaining three brothers to flee the country and live far away from home.

The picture I had created of my life blurred and darkened. The buds of all my hopes and dreams never bloomed. I sat in the depth of prisons, a hostage for my “politically active” brother, the years of my life slipping away, my heart breaking and my soul withering.

Everything that happened to me was based on informant lies. The government knew well that the allegations against me were baseless. They chose to ignore the truth. They did not want to waste the efforts of their paid informants and their mob of agents who screeched onto my street, ripping through the silence of the night to capture me. They did capture me and they dragged me from one prison to another for nine fruitless years, slamming every door of mercy and humanity shut in my face.

Nine years were long enough to kill every last one of my dreams and any hope I had in any human being. During those nine years, I had but one ray of light in my heart, my hope in God. No matter how much that hope dimmed, it never died. My hope in God knew no limits, although pains did obscure it for short periods of time. My pleas to God were my only comfort. They saved me.

When people slept and the whips retired, I prayed to God. Oh God, the only one who can, when nightly despair overcomes us, shine upon us from His light and ease our sorrows; God, who when tragedy befalls us, can bring relief; God, who when all roads for help are blocked, can send ships of rescue through means unbeknown to the oppressors; God, who in Him is safety and comfort and stability and under his protection we find peace. I prayed to God to grant me the patience to bear any test that he gives me. I prayed to Him, to conform my will to His and to fill my heart with acceptance for the path He chooses for me. I prayed to God to assist me in His praise during times of ease and strain. Oh God, in patience we grow and in your praise and acknowledgement of your blessings we rid ourselves of selfishness and pride. In hardship we find virtue. Grant us good character and peaceful hearts. Your power encompasses everything.

The Kind and the Almighty bestowed upon me invaluable blessings. He grounded me, protected me and sent to me from amidst the blur of sticks and whips that which eased my pains and sorrows. He gifted me with my cellmate and soul mate, Majida. Majida always found more patience and peace than I could muster and was always more ready to give and sacrifice.

God showered his mercy upon us both in the form of our other cellmates, a group of women with many virtues. We will never forget their goodness, their love and their open arms. We were partners in our imprisonment, our worries and our suffering. I would like to thank them here and ask God to grant all of us his forgiveness and his blessings. I would also like to ask for their forgiveness and pardon if I mentioned anything in this book that may hurt them in any way. But the duty I feel to speak out against the oppression of the Syrian regime overpowers my worries of the consequences of doing so. I feel entrusted with the task of documenting these events. As painful as it is to bring the past to light, it seems easy in comparison to keeping the secrets of the oppressors and allowing all of our suffering to be in vain.

I lived in the hell of Syrian prisons for nine years, a hostage. The pen would tire before I could describe every detail of what took place and every pain I felt while I was imprisoned by this evil regime. But I lived through it all and in the end I can say that the days of our lives come in black and white and every shade in between. Some days are easy; others are hard. Some days pass with ease; others with friction. But all of our days are products of a predetermined destiny.

While the ruling dictators thought that they held the reins over the land and people, it was, and still is, God’s will that holds ultimate power and final say. Today the rulers of our lands use their power to oppress. Tomorrow they will stand with the rest of us in the hands of the Ultimate and Just Ruler.

Although my unjust imprisonment and the loss of nine years of my life pain me, today I live in the midst of God’s bounties. God’s kindness has healed my wounds and replaced anxiety with peace and deprivation with blessings. I feel these blessings in my beloved husband who planted hope in the hearts of the deprived and kept his promises. My husband is a light and hope that shines in my soul and makes up for all I lost. I also feel these blessings in our lovely daughter Wafa, who introduced new happiness to our lives, and in our other two children Jabir and Sarah. Jabir and Sarah’s mother, Hanan, left her children in our care for she had taken under her care the fight for justice and honor. Although she is gone, her life remains a shining example for the rest of us.

I feel now, as I felt before, that thffe end of my story has not come. The chapter of accountability is yet to come. The oppressors who rule the land today will stand in the hands of God in this final chapter. I put my trust in God and there I find comfort.

Heba Dabbagh

A Historical Introduction

Syria, an ancient nation rich in culture and history, has been home to many civilizations. Until today, Syria remains the homeland of people from many different backgrounds, religions and sects including: Sunnis, Shias, Druze, Alawis, Ismailis, Christians and Jews. In the beginning of the last century, Syria’s division left it vulnerable to French occupation. Syria struggled to regain its independence from France and did so in 1945 with an army that reflected Syria’s diversity.

In 1963, the Baath party took power in Syria. They ignited trouble by slowly weeding out non-Baath factions of the army, including Sunnis, who made up the majority of the Syrian population. Hafiz Al-Assad of the Baath party gained the presidency in 1970. President Al-Assad further alienated the multitude of sects by putting together a government of Alawis, the religious sect he belonged to, and personal friends. This pushing aside of the Sunni majority and other factions who desired to have a voice in the governing of their country aroused feelings of anger and resentment that soon led to the desire to overthrow the government.

Certain groups from within the myriad of oppositionists considered revolution and armed resistance as the best means to end Hafiz Al- Assad’s dictatorship and exclusive government. As those opposition groups watched their government destroy the democratic process, forbid the forming of political parties and terrorize its own people through martial law, military court and cold blooded murder, they grew certain that an armed resistance was the only way to make their voices heard; so they began to take action.

The government reacted to the threat of opposition by instituting the complete eradication of the armed faction of the resistance movement. This cleansing began with the persecution and execution of the armed resistance, but quickly expanded to include non-militant factions, until identities blurred and no family felt safe from government persecution, imprisonment and murder. The government’s wrath, executed largely by the Mukhabarat, the notorious secret service agents, spread terror throughout the country. Often, a friendly conversation or a mere cup of tea with an oppositionist landed people in jail. In addition, the Mukhabarat commonly took hostages in place of “wanted criminals”. Soon, the prisons of Syria filled with members of the resistance movement, as well as innocent men, women and children whose only crime was being related to or casually associating with someone from the resistance movement.

The Syrian government acted under a veil of darkness, with the international community turning a blind eye to the atrocities and human rights violations. Fueled by a systematically ingrained fear, the Syrian people learned to never speak of their government’s crimes. As a result, the shocking stories of mass imprisonments and slaughter, including the 1980 Hama massacre, which according to some reports took the lives of 25,000 people, remained a muffled cry. Human rights organizations estimated that during this period of turmoil, the Syrian government killed tens of thousands of men and women and imprisoned tens of thousands more.

Although many political prisoners have been released over the years, Mukhabarat agents continue to show up at people’s door steps and take them away, with no regard for due process or basic human rights. Until today, few Syrians dare to speak out against the crimes of their government, for they have learned well the consequences of such boldness.

Bayan Khatib

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Jamaal al-Din M. Zarabozo
Language: English | Format: PDF | Pages: 360 | Size: 29 MB

For a number of reasons, this is a very important time to be writing a book of this nature. First, the concept of purification of the soul as a whole is and always will be central to the message of Islam and to the welfare of humans, both in this life and the Hereafter. Indeed, it was a main mission of the messengers and prophets themselves.

Second, there is a very strong need to shed light on the correct path of purification as delineated by the Quran and Sunnah- free of the foreign influence, deviations and heresies that have found their way into the realm of the religion and have caused a great deal of harm. The path described by the Quran and Sunnah is the only path that can result in a true purification of the soul. Indeed, it is the only path that is truly consistent with the purpose for which humans were created. Hence, any discussion of purification of the soul must rely heavily and exclusively on the Quran and Sunnah and what can be correctly derived from those two sources.

Third, many Muslims themselves are today being influenced by secular, materialistic psychology, leading them to neglect the spiritual side of humans and to ignore the guidance that Islam offers for the purification of the soul. This influence often occurs at a level wherein the person himself may not be completely aware that it is occurring.

Fourth, for some time now, there has been an Islamic revival spreading throughout the Muslim world. Upon closer inspection, it seems that this revival is somewhat tenuous and delicate, in the sense that for many Muslims it is more of an ‘emotional’ phenomenon. In order for this revival to be truly successful and lead to what it needs to lead to, it must be guided by the comprehensive teachings of Islam. First and foremost among those teachings is what is related to the purification of the soul. Without the purification of the souls, the revival will only be on the outer shell and will, in fact, be a “deceptive” revival, in the sense that the inner consciousness will not have been reformed and the lapse back to the pre-revival times may be very close at hand. Indeed, without the purification of the souls, the very goals of the revival from the outset may be wrong.

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Dr. Ali Muhammad As-Sallaabee
Language: English | Format: PDF | Pages: 773 | Size: 19 MB

From the day he embraced Islam until the day he died, Abu Bakr As-Siddique أبو بكر الصديق (Radhi Allahu Anhu – May Allah be Pleased with Him) was the ideal Muslim, surpassing all other Companions in every sphere of life. During the Prophet’s lifetime, Abu Bakr was an exemplary soldier on the battlefield; upon the Prophet’s death, Abu Bakr (R) remained steadfast and, through the help of Allah, held this nation together. When others suggested keeping Usaamah’s army back, Abu Bakr insisted – and correctly so – that the army should continue the mission which the Prophet (S) had in mind. When people refused to pay Zakaat, and when the apostates threatened the stability of the Muslim nation, Abu Bakr was the one who remained firm and took decisive action against them. These are just some of the examples of Abu Bakr’s many wonderful achievements throughout his life. I have endeavored to describe all of the above in a clear and organized manner. But more so than anything else, I have tried to show how Abu Bakr’s methodology as a Muslim and as a ruler helped establish the foundations of a strong, stable, and prosperous country – one that began in Al-Madeenah, extended throughout the Arabian Peninsula, and then reached far-off lands outside of Arabia.

Throughout the brief period of his caliphate (about 2 years), Abu Bakr As-Siddiq (R) faced both internal and external challenges; the former mainly involved quelling the apostate factions of Arabia and establishing justice and peace among the citizens of the Muslim nation; and the latter mainly involved expanding the borders of the Muslim nation by spreading the message of Islam to foreign nations and conquering those nations that stood in the way of the propagation of Islam.

During the era of his caliphate, Khalifah Abu Bakr As Siddeeq (R) sent out armies that achieved important conquests; for example, under the command of Khaalid ibn Al-Waleed (R) the Muslim army gained an important victory in Iraq. And the Muslim army achieved other important victories under the commands of Al-Muthannah ibn Haarithah (R) and Al-Qa’qaa ibn ‘Amr (R). In short, the victories achieved during the era of Abu Bakr’s Caliphate paved the way for victories that later took place after Abu Bakr’s death. I have tried to analyze the above-mentioned conquests and to break down the reasons why they were such monumental successes. I particularly pointed out Abu Bakr’s contributions to those conquests: His military strategy, the leaders he chose, the letters through which he communicated with them, and so on.

Dr. Ali Muhammad As-Sallaabee is famous for his detailed books of history and biography that bring the past to life for modern readers. Dr. Sallabi was born in Libya in 1383 H/1963 CE, and earned a bachelor’s degree at the Islamic University of Madinah, graduating first in his class. He completed his master’s and doctorate degrees at Omdurman Islamic University in Sudan.

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Hamza Andreas Tzortzis
Language: English | Format: PDF | Pages: 60 | Size: 8 MB

This paper is an analysis of chapter 23 verses 12 to 14 of the Qur’an in light of modern embryology. This study will provide a linguistic breakdown of the relevant verses and correlate these linguistic items to modern science. To ensure a comprehensive understanding of this study, an overview of qur’anic exegesis will be provided to appreciate how the Qur’an is made accessible and intelligible to the reader. This study will also address various contentions, which attempt to challenge the credibility of the qur’anic discourse and its concurrence with modern embryology. Among these responses will be a refutation of both the ancient Greek plagiarisation thesis and the accusation that al-Harith bin Kalada, a 7th century physician, was the source of the Prophet’s (PBUH) medical knowledge.

In chapter 23 verses 12 to 14 the Qur’an provides eight meaningful points describing the process of the developing human embryo:

We created man from an essence of clay, then We placed him as a drop of fluid in a safe place. Then We made that drop of fluid into a clinging form, and then We made that form into a lump of flesh, and We made that lump into bones, and We clothed those bones with flesh, and later We made him into other forms. Glory be to God the best of creators. 1

WHAT IS THE QUR’AN?

Linguistically the word Qur’an means ‘reading’ and came to be referred to as ‘the text which is read’. The Qur’an also calls itself al-kitab, which lexically implies a written book. Thus the significance of writing, reading and reflecting upon the Qur’an has been emphasised from the very beginning of Islam. The qur’anic material is divided into suwar2, meaning ‘chapters’ in Arabic. According to the historian Phillip Hitti, the collected written text of the Qur’an is one of the youngest epoch-making books and the most widely read book ever written.3

The Qur’an is the supreme authority in Islam as it is the fundamental and essential source of the Islamic creed, ethics, laws, and guidance. For Muslims, the Qur’an is of Divine origin. It is the speech of the Creator and not the word of the Prophet Muhammad (PBUH)4. Rather, it was revealed to him, and through him to mankind, in word and meaning. Az-Zarqani, a 9th century scholar of the Qur’an, summarises the description of the book. He writes:

The Qur’an is the Arabic speech of God, which He revealed to Muhammad (PBUH) in wording and meaning, and which has been preserved in the compiled written pages of the Qur’an, and has reached us by recurrent reporting.5

THE SCIENCE OF QUR’ANIC EXEGESIS

The Qur’an, like any other legislative and spiritual book, requires exegesis. Qur’anic exegesis, known as tafsir in Arabic, is essentially the knowledge through which one increases an understanding of the Qur’an and a comprehension of its commandments and wisdom.6 Qur’anic exegesis is a branch of knowledge dealing with “the method of the delivery of the words of the Qur’an, their interpretation, their individual and composite forms and expediencies.” 7 It is this science by which the Qur’an is understood, its meanings explained and its rulings derived. Thus the Qur’an is made accessible and intelligible to the reader.

What follows are the sources of qur’anic exegesis used by exegetes to interpret the Qur’an:

1. THE QUR’AN: The first source of exegesis is the Qur’an itself. Many verses in the Qur’an compliment and clarify the meaning of other verses8. This use of intertextuality is considered significant in the study of linguistics9. The following is an example of the Qur’an explaining itself through relevant verses:

a. “The path of those you have favoured” is here unexplained but then elaborated upon in a verse elsewhere in the Qur’an. 10 [See below]

b. “Those whom God has favoured, such as the Prophets, loyal persons, martyrs and honourable men. How fine are such companions”

2. THE PROPHETIC TRADITIONS: The second source is the traditions of the Prophet Muhammad (PBUH).12 The Qur’an often mentions the Prophet’s (PBUH) role of expounding upon the Qur’an in word and deed. 13

3. THE STATEMENTS OF THE COMPANIONS: The third source is the explanations of the companions of the Prophet (PBUH), who learnt the Qur’an directly from him. Many of them devoted their entire lives to studying the Qur’an, its exegesis and related knowledge.14

4. THE ARABIC LANGUAGE: Another source of exegesis is the Arabic language in which the Qur’an was revealed. A verse is interpreted using the Arabic language as a tool for analysis if the other sources do not offer an interpretation.

SCIENCE IN THE QUR’AN

The Qur’an’s relationship with science has been discussed for centuries, with scholars debating whether to use science as an exegetical tool to elucidate its meanings.

The 14th Century scholar Al-Shatibi was against using science. He argues the Qur’an is a religious book which is mainly focused on the manifestation of the Divine will in the human sphere of existence. Al-Shatibi writes:

Many people have overstepped all bounds and made undue claims about the Qur’an when they assigned to it all types of knowledge of the past and the present such as the natural sciences, mathematics and logic.15

However, the 11th Century theologian and philosopher, Al-Ghazali advocates using science to elucidate the meanings of the Qur’an. Al-Ghazali views the Qur’an as providing the foundations to all types of knowledge. He states, for example, that all knowledge is implied “in the signs and indications in the Qur’an”16 and in his book The Jewels of the Qur’an he argues that the principles of various sciences “are not outside the Qur’an.” 17

Scholars also claim the Qur’an is an intrusive text engaging with the inner dimensions of man. Communicative strategies employed by the Qur’an to achieve this include the technique of asking questions and referring to sign-posts to God i.e. its allusions to the natural world. There are an estimated 750 verses concerning science and natural phenomena.18
___________

1. M.A.S Abdel Haleem. The Qur’an: A New Translation. Oxford University Press. 2005, page 215. Chapter 23 Verses 12 – 14.
2. Suwar is the plural for surah
3. Philip K Hitti. History of the Arabs. 10th Edition. Macmillan Education Ltd. 1968, page 126
4. See www.theinimitablequran.com
5. az-Zarqani, Manhil al-Irfan fi Ulumul Quran, Vol. 1, page 21.
6. Zarkashi, al-Burhan, Vol. 1, page 13
7. Taqi Usmani. An Approach to the Qur’anic Sciences. Darul Ishaat. 2000, page 339.
8. Ibid, pages 344 – 360
9. H, Abdul-Raof. Exploring the Qur’an. Al-Maktoum Institute Academic Press. 2003, page 362.
10. The Qur’an: A New Translation. Oxford University Press. 2005, p 3. Chapter 1 Verse 7.
11. Ibid, page 57. Chapter 4 Verses 69 – 70
12. An Approach to the Qur’anic Sciences. Darul Ishaat. 2000, page 344 – 360
13. See Qur’an Chapter 16 Verse 44 and Chapter 3 Verse 164
14. An Approach to the Qur’anic Sciences. Darul Ishaat. 2000, pages 344 – 360.
15. Al-Shatibi, Ibrahim. Al-Muwafaqat, ed. Muhammad al-Khidr Husayn al-Tunisi. 4 Vols., Cairo: al-Matba’a al-Salafiya, 1922. Vol. 2, pages 80-1.
16. Al-Ghazali, Abu Hamid. Ihya Ulum al-Din. Cairo: Mustafa al-Halabi Press, 1939. Vol. 1, page 296.
17. Al-Ghazali, Abu Hamid, The Jewels of the Quran, trans. by Muhammad Abu al-Qasim. Routledge & Kegan Paul. 1983, pages 45-48
18. Jawhjari, Tantawi. Al-Jawahir fi Tafsir al-Qur’an. Tehran: Intisharat Aftab, n.d. Vol. 25, page 55

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Contents:

04 – ABSTRACT
05 – WHAT IS THE QUR’AN?
06 – THE SCIENCE OF QUR’ANIC EXEGESIS
07 – SCIENCE IN THE QUR’AN
10 – ANALYSIS OF CHAPTER 23 VERSES 12 – 14
11 – 1. ESSENCE/EXTRACT OF CLAY
12 – THE HUMAN BODY IS NOT MADE OF CLAY
12 – 2. DROP OF FLUID
14 – ARISTOTLE, GALEN & NUTFAH
17 – 3. IN A SAFE PLACE
18 – 4. A CLINGING FORM
25 – GALEN & ‘ALAQAH
26 – MISREPRESENTING THE EMBRYO’S APPEARANCE
26 – 5. A LUMP OF FLESH
28 – A CHEWED SUBSTANCE?
30 – 6. BONES
33 – FROM A LUMP TO BONES?
33 – NOT REAL BONES?
34 – 7. AND WE CLOTHED THOSE BONES WITH FLESH
36 – ARISTOTLE & MUSCLE FORMATION
38 – WHY USE FLESH AND NOT MUSCLE?
38 – WHAT WAS CREATED FIRST, BONES OR FLESH?
39 – 8. WE MADE HIM INTO OTHER FORMS
40 – WAS AL-HARITH BIN KALADA THE SOURCE
OF THE PROPHET’S MEDICAL KNOWLEDGE?
45 – DID THE PROPHET DISSECT HUMAN
AND ANIMAL EMBRYOS?
45- IS THE QUR’AN INACCURATE CONCERNING
WHERE SPERM COMES FROM?
46- DO THE PROPHETIC TRADITIONS UNDERMINE
THE SCIENTIFIC ACCURACY OF THE QUR’AN?
48 – A NOTE ON USING TRANSLATIONS
50 – CONCLUSION
52 – GLOSSARY
54 – REFERENCES

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Yahya George Maxwell
Language: English | Format: PDF | Pages: 19 | Size: 1 MB

Many people have asked me, to tell them how I became a Muslim, and the truth is, I really didn’t know. I know now that Allah gave me mercy and let me become a Muslim.

About three years after I became Muslim, I received a phone call from my father telling me my mother was dying from cancer. I was told that if I wanted to see her before she dies, I should hurry. Unfortunately, she died before I got there.

I made a decision not to tell my family that I have become Muslim until I learn enough about Islam to explain it to them. I have regretted ever since that my mother died before I could talk to her. My father however is a different story.

When my father picked me up, I told him I had become Muslim. He had a look on his face like he wasn’t happy; then, he asked me: “Why?” I don’t know why I said what I said then; I told him it was his fault. He looked at me and said: “My fault?!” I said: ‘Yes, it’s your fault’, and he asked: ‘How is it my fault?’

I began to explain: ‘When I was a child, you use to tell me not to listen to other people, and to make my own choices; not to look at the color of peoples’ skin; not to care how much money they have, to judge people for what they do, not for what they say. So, that’s what I did. Nobody asked me to become a Muslim; nobody gave me any books, I studied the religion on my own, and I found it to be the Truth, and it’s your fault!’ He said: ‘Yes it’s my fault’.

Although my father has chosen not to become a Muslim, he still respects my decision. He also made the comment that I have improved; I’m not as shy and afraid to talk to people anymore. I know since I have become a Muslim, I feel happier than I ever did before. There were some really good examples of Muslims that I met in my life before embracing Islam.

I have a Saudi friend who is paralyzed from the neck down. This man is confined to an electric wheelchair. At the time I met him, his wheelchair was broken and there was no one who knew how to fix it. I tried and got it fixed, and fixed it many times afterwards. He tried to pay me but I refused. One day, he gave me a gift of a pen set. The next time I went on vacation, I brought him back a gift which was a knife. We became good friends and he always called me his brother and treated me as one of his family members. He invited me to all of his daughters’ weddings and I always sat in the most honored spot.

One day while I was fixing his wheelchair, he told me he was going to Pilgrimage. He was going to use the wheelchair I was fixing. I was very amazed that a man in his condition would even try to make Pilgrimage but he did and came back in a good condition. I always noticed this man prayed even though he was confined to his wheelchair. He never missed a prayer that I saw. Whenever he went to prayer, he left me alone in his house and this showed me that he trusted me. The attitude and kindness that this man showed towards me, though non-Muslim, was one of the reasons why I became a Muslim; may Allah reward him. So you see all of us, Muslims, are preaching Islam, even if they don’t mean to, or want to. Muslims should think about what they are doing at all times, because the non-Muslims are watching and listening.

I arrived in Riyadh, Saudi Arabia in 1986. In 1991, I moved to Khamis Mushayt, Saudi Arabia. Before I became a Muslim, no one ever asked me to become a Muslim, or told me something about Islam, or even gave me a book.

One day, a Saudi, who worked with me, owed me a favor and asked me if I needed anything, I asked him to buy me a Qur’an in English and he did. It laid on my desk at work all the time.

I used it to teach English to my trainees. I made them read the English translation of the meaning of the Holy Qur’an and when they didn’t understand, I made them read the Arabic Holy Qur’an, next to it. I also read it alone in my spare time. I actually waited for a long time for someone to ask me if I wanted to become a Muslim.

Eventually, I decided to leave Saudi Arabia for another job. I went to my Supervisor and said: “I want to go to Makkah before I leave.” He was surprised but he said: “You have to be a Muslim to go to Makkah.” I told him I was a Muslim, I believe in only One God and that Muhammad (peace be upon him) is the Messenger of God.

He took me to the Da’wa Center to announce the Two Testimonies (Shahada) formally on April 16, 2000. I tell people I am a Y2K Muslim. When People ask me: ‘How old are you?’ My immediate answer in 2007 was: ‘Seven years.’ I changed my mind and stayed in Saudi Arabia. I wanted to learn more about Islam.

The following pages relates about the experiences that led me to start making Da’wa or asking people to become Muslims. It is my hope and reason for writing this book, to inspire others to do the same.

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Jamaal al-Din M. Zarabozo
Language: English | Format: PDF | Pages: 249 | Size: 20 MB

This book deals with the following topics: the meaning of “Sunnah,” evidence for the authority of the Sunnah, the roles of the Prophet, the status of the sunnah vis-a-vis the Quran demonsrtating that the two go hand and hand as the foundation of Islam, ruling concerning one who rejects the authority of the Sunnah, the preservation of the sunnah and what it truly means to be following the Sunnah. This book is meant to clarify a number ofcommon misconceptions and encourages the correct following of the sunnah.

The word “sunnah” is defined in detailed as it is used by scholars of different disciplines. The authority and importance of the Sunnah is determined via a discussion of about fifty verses of the Qur’an. The roles of the Messenger of Allah (peace be upon him) and the indispensability of this Sunnah are clearly spelled out. The Position of the Sunnah vis-a-vis the Qur’an is dealt with in detail, demonstrating that the two go hand in hand as the foundation of Islam. Allah’s promise to preserve the Sunnah and the ways and means by which the sunnah was preserved is also discussed. The ruling concerning one who denies the place of the Sunnah of the Prophet (peace be upon him) is given. It is shown herein that the sunnah-which is the true implementation of the Qur’an-is the only real “version and way of Islam. The final chapter discusses the real meaning of “adhering to the Sunnah” as well as a discussion of what a commitment that truly is.

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Website of Rasoulullah (peace be upon him)
Language: English | Format: PDF | Items: 2 | Pages: 17+2  | Size: 15 MB

In the name of Allah, All praises be to Allah, All Prayers and Blessings of Allah be upon Prophet Muhammad, his family and companions.

Election is one of Allah’s enactments in this universe. Allah (SWT ) elected some prophets, angels, months and days to be better than others. For example, Allah (SWT) elected the first ten days of Dhul-Hijjah to be better than any other days. Let us know their virtues and the best righteous deeds we can do during them.

First: Their virtues mentioned in the Qur’an and Sunnah

1) Allah (SWT)1 says in the Noble Qur’an what can be translated as:

“And (by) the dawn and (by) the ten nights .” (TMQ , Surat al-Fajr 1-2) Ibn-Kathir said: “The ten nights are the first ten nights of Dhul-Hijjah as stated by Ibn-Abbas, Ibn-al-Zubair, Mujahid, and many others scholars, both past and present.”

2) Ibn-Abbas reported that the Prophet (SAWS )2 said:

“No good deeds done on other days are superior to those done on these (first ten days of Dhul-Hijjah).” Then some companions of the Prophet (SAWS) said, “Not even jihad (struggle)?” He replied, “Not even jihad, except that of a man who does it by putting himself and his property in danger (for Allah’s sake) and does not return with any of those things.” (Related by al-Bukhari)

3) Jabir reported that the Prophet (SAWS)3 said: “The best days are the (first) ten days (of Dhul-Hijjah).” (Related by Ibn- Habban and Abu-Ya’la and ranked as hadith sahih by al-Albani)

Second: Recommended Righteous Deeds

There have been many narrations that indicate the worshipping efforts exerted by our predecessors during these days. Said ibn-Jubair “exerted his best efforts in worship once the first ten days Dhul-Hijjah started until he almost could not.” He used to advise people not to sleep a lot during these nights and spend them in prayer.

The following are the most important righteous deeds that can be done during these days:

1) Fasting

Hunaydah ibn-Khalid reported from his wife on the authority of one of the wives of the Prophet (SAWS) who said, “The Prophet of Allah (SAWS) used to fast the first nine days of Dhul-Hijjah, the Day of `Ashura’ (10th of Muharram) and three days of every month, that is, the first Monday (of the month) and Thursday.” (Related by Abu-Dawud and ranked as hadith sahih by al-Albani)

Fasting on the Day of `Arafah (9th of Dhul-Hijjah) is particularly important:

Abu-Qatada al-Ansari (RA ) reported that the Prophet of Allah (SAWS) was asked about … fasting on the Day of `Arafah (9th of Dhul-Hijjah), whereupon he said, It expiates the sins of the preceding year and the coming year.” (Related by Muslim)

2) Remembrance of Allah

Allah (SWT) says in the Noble Qur’an what can be translated as: “That they may witness (things) profitable to them and mention the Name of Allah on days well-known.” (TMQ, Surat al-Hajj 28) Ibn-Abbas said that the “days well-known” are the first ten days of Dhul- Hijjah while the “prescribed number of days” are the Days of Tashriq (11th, 12th and 13th of Dhul-Hijjah). Ibn-Omar and Abu-Hurairah used to go to the marketplace reciting takbir (saying: “Allahu Akbar [Allah is the Greatest]”) and people followed their example.

3) Sacrifice

Abu-Hurairah reported that the Prophet (SAWS) said, “The one who is able to offer a sacrifice but he does not should not attend our mosque.” (Related by Ibn-Majah and ranked as hadith hasan by al-Albani)

4) `Umrah (lesser pilgrimage)

In his tafsir (interpretation) book, Ibn-Jarir mentioned that Ibn-Omar said he would like to perform `umrah in Dhul-Hijjah better than in the twenty (that is the last ten days of Ramadhan and the first ten days of Muharram).

5) Du`a’ (supplication)

In his book The Two Eids al-Firyabi mentioned that Abu-Musa al-Ash’ari said that the first ten days of Dhul-Hijjah are the “days well-known” mentioned in the Noble Qur’an and supplications are granted during them.

The Prophet (SAWS) said, “The best thing Allah likes is supplication.” (Related by at-Tirmithy and ranked as hadith hasan by al-Albany)

One should be certain that he will never be deprived of the goodness of supplication. The Prophet (SAWS) said, “The Muslim whose supplication does not include sin or break of kinship ties shall be granted one of three things: his supplication is granted, kept for him in the hereafter or protects him of bad things the equal of which.” The companions then said, “We shall supplicate more and more.” “Allah is more,” said the Prophet (SAWS). (Related by Ahmad and ranked as hadith hasan sahih by al-Albany)

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Index:

First: Their virtues mentioned in the Qur’an and Sunnah

1) Allah (SWT) says in the Noble Qur’an what can be translated as:
2) Ibn-Abbas reported that the Prophet (SAWS ) said:
3) Jabir reported that the Prophet (SAWS) said:

Second: Recommended Righteous Deeds

1) Fasting
2) Remembrance of Allah
3) Sacrifice
4) `Umrah (lesser pilgrimage)
5) Du`a’ (supplication)
6) Khatmah (completing of one reading of the whole Qur’an)
8) Love that takes You into Paradise
9) Maintaining the ties of kinship
10) Visiting the Ill Project
11) Joy Project
12) Project of Waiting Prayer at the Mosque
13) Learning Session at the Mosque
14) Clearing Repentance
15) Easy Actions, Multiple Rewards
16) Paradise Palaces

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Mahmood Ahmad Ghadanfar
Language: English | Format: PDF | Pages: 396 | Size: 3 MB

This book is about the lives of those noble Companions and Commanders who led the Islamic forces in the violent and strife-torn arenas of conflict against the Kuffar (disbelievers). They struck terror in the hearts of the enemy and the strong forts and palaces of Caesar and Chosroes trembled before their might. However in this compilation, there are not only the stories of the battlefields but also the stories of bravery and courage, valor and piety, austerity and simplicity. These stones describe the true circumstances that led the Muslims to fight snore powerful enemies than they were at that time.

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

مُّحَمَّدٌ۬ رَّسُولُ ٱللَّهِ‌ۚ وَٱلَّذِينَ مَعَهُ ۥۤ أَشِدَّآءُ عَلَى ٱلۡكُفَّارِ رُحَمَآءُ بَيۡنَہُمۡ‌ۖ تَرَٮٰهُمۡ رُكَّعً۬ا سُجَّدً۬ا يَبۡتَغُونَ فَضۡلاً۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنً۬ا‌ۖ سِيمَاهُمۡ فِى وُجُوهِهِم مِّنۡ أَثَرِ ٱلسُّجُودِ‌ۚ ذَٲلِكَ مَثَلُهُمۡ فِى ٱلتَّوۡرَٮٰةِ‌ۚ وَمَثَلُهُمۡ فِى ٱلۡإِنجِيلِ كَزَرۡعٍ أَخۡرَجَ شَطۡـَٔهُ ۥ فَـَٔازَرَهُ ۥ فَٱسۡتَغۡلَظَ فَٱسۡتَوَىٰ عَلَىٰ سُوقِهِۦ يُعۡجِبُ ٱلزُّرَّاعَ لِيَغِيظَ بِہِمُ ٱلۡكُفَّارَ‌ۗ وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ مِنۡہُم مَّغۡفِرَةً۬ وَأَجۡرًا عَظِيمَۢا

In the Name of Allah, the Most Gracious, the Most Merciful

“Muhammad (S) is the Messenger of Allah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, and becomes thick and it stands straight on its stem, delighting the cowers, that He may enrage the disbelievers with them. Allah has promised those among them who believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise).” (The Noble Qur’an 48:29)

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Publisher’s Note:

All Praises are due to Allah the Almighty, the Lord of all that exists. May Allah’s peace and blessing be upon His final Prophet and Messenger, Muhammad, his family and his Companions.

Darussalam is pleased to present this valuable book, ‘Commanders of the Muslim Army (Among the Companions of the Prophet (S))’ compiled in the Urdu language, by a great scholar and a compiler of Islamic books, Mahmood Ahmad Ghadanfar and translated by our Islamic sister Jamila Muhammad Qawi.

This book is about the life stories of the Prophet’s Companions who led the Muslim army that was trained by the Messenger of Allah (S)”. Once during the training when the Prophet asked about the strategy to adopt in the battle, one of his Companion, ‘Asim bin Thabit (R) had stood up with his bow in his hand and replied:
“When the enemy is a hundred yards away, we will use our bows and arrows; when the enemy comes closer, we will fight with our spears; when the spears break, we will have a hand to hand combat with our swords.”

When the Prophet (S) heard this, he said:
“Doubtless this was the way to fight a battle. Whoever wishes to take part in a battle should adopt the strategy of ‘Asim bin Thabat.”

These great martial Commanders improved upon and developed the strategies and principles first enunciated by the Prophet (S). They loved death more than life in their pursuit of the righteous and true religion, therefore sometimes the opposing forces were ten times larger than the Muslim army and with superior arms, yet most often it were the forces of Islam which were victorious. Therefore the Prophet (S) gave some of them the title of Saifullah (Sword of Allah) and the title of Lion of Allah.

After the death of the Prophet (S), the empire of Islam spread over an area of ten hundred thousand square miles. We should have to study inevitably the lives of these remarkable military leaders if we are deeply interested in learning about the Islamic history.

Pray to Allah the Almighty that He grants them all – the writer, translator and editor and everyone else who participated by any means – the best reward in this world and in the Hereafter, for having supported in the completion of such a valuable book. Ameen.

Abdul Malik Mujahid
General Manager Darussalam

____________________________________________

Table of Contents:

• Publishers Note
• Preface
• The Qualities of a Muslim Commanders

• True, constant and firm Faith
• Dignified personality
• Valorous and courageous
• Steadfast and resolute of purpose
• Strength of will and ability to execute
• Charismatic and magnetic personality
• Eloquent
• Excellent arms
• Generosity and liberality
• A sense of justice and fair play

• Khalid bin Waleed (R)
• Abu ‘Ubaidah bin Al-Jarrah (R)
• Sa’d bin Abi Waqas (R)
• ‘Abdur-Rahman bin’Auf (R)
• ‘Amr bin Al-Aas (R)
• Usamah bin Zaid (R)
• ‘Ikrimah bin Abi Hishdm (R)
• Mathna bin Harithah Sheebani (R)
• Nu’man bin Maqran (R)
• Qa’qa’ bin’Amr Al-Tameemi (R)
• Sharjeel bin Hasanah (R)
• Salamah bin Qais (R)
• ‘Utbah bin Ghazwan (R)
• ‘Asim bin Thabit (R)
• Zaid bin Harithah (R)
• Jareer bin’Abdullah bin Jabir (R)
• Ja’far bin Abi Talib (R)
• Huthaifah bin Yaman (R)
• Dharar bin Azwar Asadi (R)
• Sa’eed bin Al-Aas (R)
• ‘Ukashah bin Mohsin (R)
• ‘Abdullah bin Jahash (R)
• ‘Abdullah bin Hathafah (R)
• ‘Abdullah bin Rawahah (R)
• ‘Ubadah bin Samit (R)

____________________________________________

Preface:

All Praise is for Allah Almighty and may Allah Bless the Prophet, his family and his Companions.

This book is about the lives of those pre-eminent and noble Companions of the Prophet who led the forces of Islam in the violent and strife-torn arenas of conflict against the Kuffar or disbelievers. These were the warriors who after a vigorous training had turned to pure gold after being trained by the supreme Commander, the mercy to mankind, and the embodiment of goodness, the king of Al Madinah, Muhammad (S). Experts in the art of war were amazed and overwhelmed when they studied their exploits of bravery and valor. They struck terror in the hearts of the enemy and the stronghold sand palaces of Qaesar and Kisra trembled before their might.

They lived in austerity and simplicity, yet their style was regal. They were not cowed down by the enemy, they did not tremble before him in terror, neither could they be deterred from the pursuit of their objective. They loved death more than life in their pursuit of the righteous and true. Their gaze was modest, their hearts burned with passionate love of Allah Almighty, their arms were powerful and their feet stood surprisingly firm and steady as they fought for what their conscience told them was moral and virtuous. In whichever direction they turned, they conquered region after region. Under the leadership of the Prophet (S) they performed stunning deeds of valor and daring in the battlefields. In no time at all the stories of their great and noble exploits became the assurances of their bravery and the tales of their heroism were guarantees of their fervor and ardor. These epic stories spread in all directions. The battles fought during the Prophet’s time were the most excellent and exemplary in all respects. Many time the forces of Islam faced armies which were much larger. Sometimes the opposing forces were ten times larger than the Prophet’s army, and also had a larger number of superior arms and equipment, yet most often it was the forces of Islam which were victorious. Sociologists are amazed by the fact that the Islamic state started off as a small city state and, expanded at an average rate of two hundred square miles per day. Ten years later at the death of the Prophet (S) the empire of Islam was spread over an area of ten hundred thousand square miles.

When one studies the Islamic era spanning the lifetime of the Prophet (S) from the point of view of conquest and occupation of lands, their organization, management and administration, this amazement subsides. Every stage and step seems to have been patterned according to a well-defined, comprehensive and well thought out plan.

• Stability of the conquered lands.
• Education, moral and religious training of the conquered peoples.
• The education and training of the managers and administrators in morals, intellect and skills.
• An attempt to extend the limits of the Islamic Empire, by training military experts. This training was moral and intellectual. Technical know – how was not neglected either. Under their leadership the Islamic army forged their way into new territories in all directions; these were basic, innovative and revolutionary steps that resulted in astounding exploits. As a result within the short span of fifteen years after the passing away of the Prophet (S) most of the areas of the two major continents of Asia and Africa, were under the control of the Muslims.

When a student of Islamic history observes these facts, he is inevitably and deeply interested to learn about the lives of these remarkable military leaders. He would like to study their characters, their code of life and the strategies they employed. He would like to gain enlightenment from these beacons of the past in order to illuminate such light as make the world of Islam shine in the present, and also to blaze a trail for future generations.

Human nature and the basic strategies of war normally do not change; it is for this reason that invaluable lessons can be gained even from the battles fought far back in ancient recorded history. With this purpose in mind biographical sketches of these great generals of the early years of Islam are being presented; their incredible and extraordinary military achievements have added many a glorious and golden chapter to the history of mankind.

Doubtless those great personalities who were trained by the greatest Commander of Arab and Ajam, the Sultan of Al-Madinah, the Prophet (S) himself, had been transformed by personal contact with his radiant personality. Their eyes witnessed his greatness, which had become the axis of their hearts souls and very existence. The only meaning and purpose of their lives was to achieve martyrdom in the cause of Islam. A study of the enviable lives and characters of these great generals will inspire modern day Mujdhideen,¹ soldiers and military leaders with the spirit of sacrifice and Jihad.² The battles fought during the life of the Prophet (S) introduced and made crystal-clear such principles of military strategy as had never been used in human history. The brilliance of the strategies the Prophet (S) used as the Commander-in-Chief in the battle of Badr cannot be or ignored even in the context of modern day warfare. The very first martial tactics employed by the small Islamic State in its infancy were remarkably well organized and disciplined, for the example:

• Before leaving for the battlefield a Deputy was appointed in Al-Madinah.
• The Muslim army was divided into different groups or divisions and a commander was appointed for each of these divisions.
• Qais Al Mazni Ansari was appointed to watch over the rear section of the army.
• The Muslim army reached the battlefield of Badr first and took control of the stream there, so that the enemy could not face the Muslim army for long without water.
• Even before the battle started, it was realized that the group formation of the Muslim army should be given a great deal of attention. This was because the opposing army outnumbered them three to one.
• After the formation the Prophet (S) ordered that no Mujahid should take any step on his own, and must wait for orders from him.
• He ordered that the Mujahideen should shoot their arrows only when the enemy came within range; if he was beyond their range they should not shoot. This was to avoid wastage of arms and equipment. If the enemy was very close then they should fight with their spears; if they were even closer then they should use their swords to defend themselves.
• On one occasion he pointed out to his army that they should be aware that the most effective strength and strategy lay in the practice of Rummi. This meant to practice the art of throwing. This covers all kinds of weapons of war, which are either thrown or shot. Missiles, bombs or cannons from which shots are fired – all belong to this category of weapons. Even in the changed war scenario of today, the principle of Rummi is of prime importance; as this is where the real strength of an army lies. This principle and its significant contribution to the victory and might of a military force was first enunciated by the Prophet (S). The degree of superiority and dominance of one country over another is in direct proportion to its strength and power.
• In the battle of Badr a special covered platform was erected for the Prophet , at the rear of the place where the army was deployed. The rules and principles of warfare were promulgated and declared. Women, children, people not taking part in active warfare and all senior citizens were not to be killed or harmed in any way.
• In the battle of Uhud, the Prophet (S), inspected the battlefield and
  sensing the various possibilities of danger, posted a squad of fifty archers on a mountain. They were ordered to stick to their positions under all circumstances. The vital importance of this positioning was realized when the enemy, finding this strategic position unoccupied unexpectedly attacked the Muslim army and caused significant damage.
• In the battle of Ahzab, the digging of the trenches gave total protection from the enemy to Islam’s first capital, Al-Madinah. This innovative and unusual move of digging trenches around a city for the purpose of protecting it astonished Abu Sufyan, the Commander of the enemy forces. Trenches are today an integral and important part of defensive fortification strategy.

All these steps enumerated above were basically innovative military strategies, which were probably introduced for the first time in human history. This book recounts the amazing exploits of the great heroes who led the first Islamic forces in battle, and had been trained by the Prophet (S). An experienced enemy and leader like Wrath Abu Sufyan had been nonplused by these innovative measures. These great martial heroes of Islam improved upon and developed the strategies and principles first enunciated by the Prophet. Even in a state of war they did not lose sight of the great moral and ethical values taught them by the Prophet (S).

Pray to Allah Almighty that He grant abundant Divine Guidance to the military experts, generals, the young soldiers and Mujahideen to follow in the footsteps of these great Companions and generals and bring back the past glories of Islam.

May Allah Almighty Shower His Blessings on the Prophet (S) and his Companions!

Mahmood Ahmad Ghadanfar

_______________

¹ Mujdhideen – Those who fight in a war for Islam. (plural)
² Jihad – a holy war for Allah Almighty and the defense of Islam and Muslims.

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An Islamic centre of Qatar
Language: English | Format: PDF | Pages: 12 | Size: 1 MB

Smoking is a modern day catastrophe. It is harmful in all aspects, for it is a waste of money, an unnecessary destruction of health and it can disturb the social balance of the family. The smoker breathes harm with every cigarette he lights, because both nicotine and tar mix with his blood which ultimately poisons his health  and life. Smoking is the quickest way to contract various diseases, some of which include cardiac disease, respiratory problems, and lung cancer.

Historical Notes:

Tobacco derived from Tubago, which is an island in the Gulf of Mexico where this plant was found. It was carried to Spain then to Europe.It was introduced to the Muslim world intentionally by tobacco companies, who encouraged its spread together with all types of in toxic ants. Nowadays smoking is decreasing in the industrial countries while it is highly increasing in the poor developing countries.

Modern Statistics:

It is reported by the World Health Organization that: At least a million people die annually prematurely‘ all over the world of the 50% adults in the developing countries smoke tobacco. Smoking and chewing tobacco lead to 90% of lung cancer cases 75% of atherosclerosis and 25% of heart diseases. In America approximately 84% of laryngeal cancer patients were smokers Mouth cancers were 13 times more common in smokers Researchers proved that smokers might have 65 times the chance of contracting lung cancer than non-smokers Cancer of the esophagus was 11.5 times more common in smokers than others The newborn babies of smoking mothers are weaker and weighed 200 grams less in weight.

The view upon smoking within Islam:

«Tobacco is a foul thing. » Dr. Yusuf Al Qaradawi in his book «The Lawful and Prohibited In Islam.»

A general rule of the Islamic Shari’ah is that it is haram for the Muslim to eat or drink any thing which may cause his death, either quickly or gradually, such as poisons or substances which are injurious to health or harmful to his body. It is also haram to eat or drink large quantities of a substance if large quantities of it cause illness For the Muslim is not entirely his own master; he is also an asset to his religion and his community, and his life,health wealth and all that Allah has bestowed upon him are a trust with him which he is not permitted to diminish Allah says:

«And do not kill yourselves; indeed, Allah is ever Merciful to you.» (4,29)

He also says:

«And do not be cast into ruin by your own hands …» (2, 195)

And His Messenger (peace be on him) said:

« Do not harm yourself or others.»

As an application of this principle, we may say that if it is proved that the use of tobacco is in injurious to health it is prohibited especially for a person whose physician has advised him to stop smoking. Even if it is not injurious, to health it is still a waste of money, spent neither for religious nor for secular benefit and the Prophet (peace be on him) forbade wasting of wealth This becomes the more serious when the money is otherwise needed for the sustenance of oneself or one’s family.

Help your loved ones stop smoking:

A fifth of the world’s population is Muslim, and most Muslims live in areas where the prevalence of smoking is high and increasing by the day. According to statistics, it is estimated that out of the five million people who die due to smoking related causes every year, one million are Muslims. Yet, thanks to media influences and advertising, which erroneously portray smoking as part of a glamorous lifestyle, many Muslims, both men and women, are prompted to take to the habit themselves. In response to the growing trend, health and religious authorities across the world have launched anti-smoking drives, to deter people and raise awareness of the harmful effects of smoking. Besides the mandatory health warning on cigarette packets, it has been proposed that the pack should carry graphic images of the diseases that can be contracted by smoking, to drive the point home to smokers.

In another official initiative, many cities and public places around the world have designated areas as «non-smoking», to make it difficult for people to smoke. Recently the holy cities of Makkah and Madeenah have been declared no-smoking zones, and smoking or even selling cigarettes has been made a punishable offence there.

Similarly, mosques and religious leaders across the world have taken it upon themselves to educate people about the harmful effects of smoking, which is considered a prohibited act in Islam. The Qur’an says (what means):

“…make not your own hands contribute to your destruction” (2, 195)

“…nor kill or destroy yourselves” (4, 29)

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Sheikh Ameen El-Ansary
Language: English | Format: PDF | Pages: 163 | Size: 4 MB

Allaah The Almighty has created all of His worshipers as Muslims, testifying the Oneness of Allaah The Almighty; however, the devils came to them and changed their  religion and corrupt their faith. Allaah The Almighty says in Al-Hadeeth Al-Qudsi: ‘I have created all My slaves with the inclination to worship Me alone, but the devils come to them and turn them away from their religion. They forbid to them that which I have permitted to them, and they tell them to associate others with Me,  for which I have not sent down any authority.”1

So whenever people commit any form of Shirk, Allaah The Almighty sends His Prophets, peace be upon them, with the suitable forms of Tawheed.

Some of them have disbelieved in the Lord, the Creator such as Thamood and Fir‘awn… so Allaah The Almighty sent the Prophets, peace be upon them, to inform them about their Lord and their Creator as Moosa (Moses), peace be upon him, said to Fir‘awn (as Allaah The Almighty says on his behalf):

وَأَهۡدِيَكَ إِلَىٰ رَبِّكَ فَتَخۡشَىٰ

{“And let me guide you to your Lord so you would fear [Him]?”} [An-Naazi‘aat 19]

Some of them disbelieved in the matter of the Names and Attributes of Allaah The Almighty such as the Jews and the Christians who said: “Allaah is the third of three” And that “ He has a wife and a child.” Exalted is He and High above what they say by great sublimity. Allaah The Almighty says:

قُلۡ هُوَ ٱللَّهُ أَحَدٌ (١) ٱللَّهُ ٱلصَّمَدُ (٢) لَمۡ يَلِدۡ وَلَمۡ يُولَدۡ (٣) وَلَمۡ يَكُن لَّهُ ۥ ڪُفُوًا أَحَدٌ

{Say, “He is Allah , [who is] One, Allah , the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent.} [Al-Ikhlaas 1-4]

Although most of them know that Allaah The Almighty is the Lord and know some of His Names and Attributes, they committed Shirk by associating others in worshiping Allaah The Almighty and taking them as their gods as Allaah The Almighty says:

وَمَا يُؤۡمِنُ أَڪۡثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشۡرِكُونَ

{And most of them believe not in Allah except while they associate others with Him.} [Yoosuf 106]

Therefore, Allaah The Almighty sent all the Prophets, peace be upon them, and the last of them, Prophet Muhammad, peace and blessings be upon him, to call and invite them to worship Allaah The Almighty alone and renouncing worshiping others than Him and taking Him as their One worshiped God Who has no partner. Allaah The Almighty says:

وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ

{And We certainly sent into every nation a messenger, [saying], “Worship Allah and avoid Taghut (all false deities, etc. i.e. do not worship Taghut besides Allah).} [An-Nahl 36]

As our time has a lot of Fitan (Tribulations and trials), the three different categories of Shirk have occurred; rather, the Satanism also has appeared ‘Sufficient for us is Allaah, and He is the best Disposer of affairs.’ Ignorance has become widespread and all the matters have changed. That is exactly what the infallible Prophet, peace and blessings be upon him, said: “Tribulations will come like patches of dark night, when a man will wake up as a believer and by evening he will be a Kaafir (disbeliever), or in the evening he will be a believer and by morning he will be a Kaafir, selling his religion for some worldly gains.”2

No one will be saved from them except by the sound knowledge and good deeds as it is mentioned in the narration reported by Ibn Maajah: “There would be tribulations, when a man will wake up as a believer and by evening he will be a Kaafir (disbeliever), except the one whom Allaah The Almighty endowed with knowledge.”

We ask Allaah The Almighty earnestly to protect us from the Fitan, what is apparent of them and what is concealed.

__________

1 Reported by Muslim (5019).
2 Reported by At-Tirmithi.

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Contents:

An Introduction to the History of Shirk (Associating Others with Allah)
And Tawheed (Monotheism)
What do you think of Allaah The Almighty?
Do you know Allaah The Almighty?
This is Allaah The Almighty
This is Allaah …The Most Gracious, The Most Merciful
Moreover, you find Him More Merciful than the mother to her child
If the Kaafir [disbeliever] knew how great the Mercy Allaah is, he would have hope in
His Paradise
His Mercy makes the beasts, insects and other moving creatures merciful to each others
He descends every night and calls upon His worshippers to bestow mercy upon them

This is Allaah “The Good, The Almighty and The Exalted.”

Allaah The Almighty, The Exalted laughs… is there anything more beautiful than that?

This is Allaah, Al-Wadood (the Ever-Affectionate), The Almighty, The Exalted

Furthermore, He The Exalted loves to meet those who love Him
He also loves your speech about Him The Exalted
He loves your marks and traces (marks of the tears of your eyes and that of your foot)
He The Exalted draws near to you more than you draw near to Him The Exalted

This is Allaah, The Ever-Forgiving, The Oft-Forgiving, The Almighty,

The Exalted

You find Him vast in forgiveness
He The Exalted, moreover, forgives all sins
Allaah The Almighty stretches out His hand to forgive the sinners.
He The Exalted also rejoices over the repentance of His slaves
He The Exalted loves those who are constantly repentant
He The Exalted replaces the evil deeds with good ones. Allaah The Almighty says
He The Exalted conceals in the worldly life and forgives in the Hereafter
This is Allaah, Al-Wadood (the Ever-Affectionate), The Almighty, The Exalted
Furthermore, He The Exalted loves to meet those who love Him
He also loves your speech about Him The Exalted
He loves your marks and traces (marks of the tears of your eyes and that of your foot)
He The Exalted draws near to you more than you draw near to Him The Exalted:. 16

This is Allaah, The Ever-Forgiving, The Oft-Forgiving, The Almighty, The Exalted

You find Him vast in forgiveness
He The Exalted, moreover, forgives all sins
Allaah The Almighty stretches out His hand to forgive the sinners
He The Exalted also rejoices over the repentance of His slaves
He The Exalted loves those who are constantly repentant
He The Exalted replaces the evil deeds with good ones. Allaah The Almighty says
He The Exalted conceals in the worldly life and forgives in the Hereafter

This is Allaah, The Modest, The Most Generous (the Most Generous to whom one may ask something)

This is Allaah The Almighty: He loves modesty and concealment

Congratulation to the one whom Allaah The Almighty has concealed
He conceals whoever conceals the faults of a Muslim
He punishes whoever discloses the faults of Muslims
This is Allaah, The Most Appreciative and The Most Forbearing.
He The Exalted accepts the morsel or the date and makes it as a mountain
With half of a date, He The Exalted will save you from the Hellfire

This is Allaah; The Superb Provider, The Superb Bestower, TheAlmighty, The Exalted

Allaah The Almighty says

This is Allaah Who is Beautiful in His Attributes, Self and Actions.
This is Allaah Who is The Ever-Living Who does not die
This is Allaah, The First Who has no beginning, The Last Who has no end
This is Allaah…“The Sovereign, The Pure, The Exalted in Might, The Ever-Wise.”
This is Allaah…The Creator, The Inventor, The Fashioner
Principles related to the Names and Attributes of Allaah The Almighty.
1. All the Names of Allaah The Almighty are Most Beautiful and all of His Attributes are Sublime
2. They are free from all defects and evils
3. None of His creation is similar to Him
4. Allaah The Almighty cannot be known except through the Noble Quran and Honorable Sunnah
5. All of the creation cannot encompass Him in their knowledge in any way
6.Memorizing and preservation of the Beautiful Names of Allaah The Almighty
7. Calling upon Allaah The Almighty by His Beautiful Names
First: Invocation of request For instance
Second: Invocation of praise and commendation
Third: The invocation of worship and faith
It is forbidden to use any of the Beautiful Names of Allaah The Almighty as names for others
Changing of such names
Nations that went astray regarding the Names and Attributes of Allaah The Almighty
Jews describe Allaah The Almighty with poorness
They (the Jews) describe Him The Almighty also with miserliness
Al-Ashaa‘rah (Asharites) is eviler than the Jews
Jews and Christains claim that “Allaah has a son”
Christians do not differentiate between Allaah The Almighty and humans
This is what Al-Maseeih (Jesus the Christ), peace be upon him, said
They said that Allaah The Almighty is the third of three
This is the reply of Allaah The Almighty on them
They even claimed that Allaah feels tired
This is the refutation of Allaah The Almighty for their claim
They believe that Allaah The Almighty sleeps
Al-Jahmiyyah (Jahmites) denied the Attributes of Allaah The Almighty
By denying such attributes of Allaah The Almighty they have committed two gross sins
Just look at their wicked beliefs and how they invent lies about Allaah The Almighty in their sayings
Is there any authentic Hadeeth mentions the Most Beautiful Names of Allaah The Almighty?
Firstly, the Names that are mentioned derived from the actions
Secondly, the names that were derived from annexed and compound names or the names that are restricted by another word
Fourthly, the names that are mentioned in weak Hadeeths

Who is your Lord?

That is Allaah The Almighty; your Lord
Whoever is content with Allaah as his Lord will enter Paradise
What does the Lord do? What are the descriptions of the Lord?
All favors and blessings are from Allaah The Almighty. Allaah The Almighty says
The Lord is the One Who can heal the sickness alone
The Lord is the One Who created all things alone
The Lord is the Provider alone
The Lord is the One Who teaches
A comprehensive description of the Lord

Worship is a right for the Lord the Almighty alone

La adoración es un derecho para el Señor Todopoderoso solamente
Al-lâh el Todopoderoso dice

Nations that do not know their Lord

They believe that forgiveness is in their hand
Communists deny that this universe should have a Lord
Is it sufficient to be a Muslim to know that Allaah The Almighty is the Lord?
The disbelievers of Quraish know that Allaah is the Creator
Iblees (Satan), may Allaah curse him, knows that Allaah The Almighty is his Lord and Creator

Say as universe says: Laa ‘ilaaha illa Allaah (there is no deity except Allaah)

A poet once said
A great king exalts Allaah “the Most High, the Most Great”
All things prostrate to Allaah The Almighty
Sun prostrate for Allaah The Almighty under the Throne
Star prostrates along with the tree to its Lord and Creator
Even the inkwell and the pen both prostrate to the One Who sent down the Holy Quran, Glorified be He
Stones, trees and clay recite Talbiyah with the one who assumes Ihraam for Hajj or ‘Umrah
Submissiveness of the mountains to the Speech of Allaah The Almighty
Stones split, fall down and cry for fear of Allaah The Almighty
Anger of the heavens, earth and mountains
Enmity of trees and stones to the Jews for the Sake of Allaah The Almighty
Even the bodies of the disbelievers worship and obey Allaah The Almighty
The bodies of the Jews change to the bodies of apes and swines
Hearings, eyes and skins will testify against their owners
Even the fire worships Allaah, the All-Mighty, the Irresistible – Exalted and Glorified be He
The wolf invite for Laa ‘ilaaha illallaah (there is no deity except Allaah)
A nation was guided on the hands of the hoopoe
All creatures love the callers to Allaah The Almighty
Ants are a nation that glorifies Allaah The Almighty

The best one is who bore witness that “Laa ‘ilaaha illa Allaah (there is no deity except Allaah).

The most evil one who bore witness of it
Allaah The Almighty says
God, exalted and glorified be He
The greatest proof in the religion speaks about God
he recited the following poetic verse

The meaning of “Laa ‘ilaaha illallaah (there is no deity except Allaah)”.

Who is God?
Ibn Al-Qayyim, may Allaah have mercy upon him, said
Amongst the virtues of Laa ilaaha illa Allaah (there is no god but Allaah).
1. Making property and blood sacred[i.e., it is forbidden to seize his property or shed his blood]
2. Entering Paradise
3. Allaah The Almighty will make the Hellfire forbidden for him.
4. One will be brought forth from of the Hellfire because of saying and believing in it
5. Those who worship Allaah The Almighty alone will be benefited from the deeds of their offspring
6. Laa ilaaha illallaah is the heaviest thing in the Balance
7. One will be among the most blessed by the intercession
8. Those who worship Allaah The Almighty alone are the intercessors in the worldly life and Hereafter
9. Acceptance of deeds
10. Forgiveness
11. Whoever abides by the requirements of ‘laa ilaaha illallaah’ will enter paradise without being brought to account or being punished

Warning against Shirk (associating others with Allaah The Almighty)

Examples of the anger of the false deities for their divinity
Shirk is the gravest sin ever
Shirk will never be forgiven
Allaah The Almighty does not accept the deeds of the polytheists
The polytheists will abide in the Hellfire eternally
The polytheists will be deprived from sighting Allaah The Almighty
Allaah The Almighty will forget the polytheists
The supplications of the disbelievers are not accepted
They will be deprived from entering Paradise forever
The disbelievers are the enemies of Allaah The Almighty
Associating others with Allaah The Almighty is monstrous injustice
Associating others with Allaah The Almighty is the greatest reason of fear in the worldly life and Hereafter

How many gods do you worship?

Negation then affirmation

Laa ilaaha illallaah (there is no god but Allaah); Why?
1. For He The Almighty is the creator alone and no one other than Him creates anything
2. For He The Almighty is the Provider alone and no one else than Him can provide
3. For He The Almighty is the only King and no one else than Him owns anything
4. For benefit and harm are only determined by Allaah The Almighty alone.

“So know that there is no god but Allaah” None is truly worthy of worship except Allaah

He is only one God
1. Worship is entirely a right for Allaah The Almighty Alone
2. Love belongs wholly to Allaah The Almighty Alone
3. Fear should be from Allaah The Almighty alone
4. Du‘aa’ (supplication) should be dedicated for Allaah The Almighty alone
5. Mosques are for Allaah The Almighty alone
6. Prayers and sacrifice should be done for the sake of Allaah The Almighty alone
7. Seeking refuge is to be from Allaah The Almighty alone
8. One is to call upon Allaah The Almighty alone
9. Seeking help is to be from Allaah The Almighty alone
10. Tawassul (seeking to draw close) is to be for Allaah The Almighty Alone
11. Decree and judgment are for Allaah The Almighty alone
12 Dedicating religion wholly for Allaah The Almighty alone
13. Seeking reward from Allaah The Almighty alone
14. Swearing should be by Allaah The Almighty alone
15. Even life and death is for Allaah The Almighty alone

“Is there a deity with Allaah?”

1. All the deities that are worshiped instead of Allaah The Almighty are created and Allaah The Almighty is the Creator alone
2. All gods other than Allaah The Almighty are separate and quarreling:.99
3. Gods that eat, drink and give birth
4. How a great patience Allaah The Almighty shows towards them!
5. Gods that are Poor and bankrupt
6. Gods that are themselves slaves to Allaah The Almighty
7. Gods that sleep and die
8. All gods other than Allaah The Almighty are falsehood
9. Gods worshiped are weaker than the flies
10. Gods that do not hear, do not see, do not benefit and do not harm
11. Gods that are made by the hands of their worshipers
12. Gods that have nothing except mere names in the hearts of their makers
13. Gods that are ugly
14. Gods that lead their worshipers and makers to the Hellfire
15. Gods that will be punished along with their makers in the Hellfire

Forms of the false deities

Worship of Shytaan (Satan)
Some people worship stones
Jews loves the worshiping of idols
The Far East in the modern age worships “the idol of Buddha”
Glory be to Allaah! They created the statues with their hands and then worshiped them
Some people worship the idols
Glorifying shrines and graves make them idols
Cow
Jews are more wicked than the Indians
Trees
Even the insects and the mice
How truthful is the saying of the one who said about them

Worshiped deities will disassociated themselves from those who worshiped them

1. Angels will disassociate themselves from those who used to worship them
2.‘Isa (Jesus) will disassociate himself from those who worshiped him
3..Here is some of what the Prophet, peace and blessings be upon him, did in this regard
He, peace and blessings be upon him, prohibited exaggerating over him in praise and commendation
He, peace and blessings be upon him, prohibited calling upon him instead of Allaah The Almighty
He, peace and blessings be upon him, prohibited taking his grave as a place of worship
He, peace and blessings be upon him, implored Allaah The Almighty so that his grave may not be worshiped
He, peace and blessings be upon him, prohibited taking his grave as a place of festivity

Amongst the forms of Shirk and its causes

Exaggeration about the righteous
The first kind of Shirk in the worldly life is cause by the exaggeration over the righteous
Slaughtering for someone other than Allaah The Almighty
Attributing provision for other than Allaah The Almighty
Showing off and dedicating deeds for other than the sake of Allaah The Almighty
Obeying those who allowed what is prohibited or prohibited what is allowed
Disliking something of the religion of Islam
Mocking at something that contains the mention of Allaah The Almighty, Quran or the Messenger, peace and blessings be upon him
Learning magic and acting upon it

Going to soothsayers, fortunetellers and sorcerers

Tatayyur (superstitious belief in bird or other bad omens)
Hanging up amulets, string and iron ring
Non-prescribed Ruqyah, amulets and love charms

Laa ‘ilaaha illa Allaah (there is no deity except Allaah) is the call of the Prophets and Messengers

It is also his invitation to his son
It is the invitation of Hood (Hud), peace be upon him, to ‘Aad
It is the call of Saalih (Saleh), peace be upon him, to Thamood
It is the advice of Luqmaan to his son
It is the invitation of the Prophet Muhammad, peace and blessings be upon him, to his people
The nation of monotheism was saved by Abu Bakr

Supplicating Allaah, Glorified and Exalted be He, with His Names.

1. Sincerity in saying Laa ilaaha illa Allaah (there is no god but Allaah)
2. An answered supplication
3. Supplication to be said at the times of calamities and distresses
4. Supplication of Saarah for the distressed women
5. Supplication of Yoonus, peace be upon him, is answered for every Muslim:
6. Reciting Ash-Shahadataan (The Two Testimonies of Faith( after Wudoo’ (ablution) opens up the gates of the Paradise
7. The best speech
8. Ten times will have the reward for freeing four slaves
9. Hundred times will have a great reward and protection from the outcast Satan
10. Supplication to be said before sleeping:.136
11. Supplication which Allaah The Almighty responds to its reciter and saves him from the Hellfire
12. Sayyid Al-Istighfaar (the most superior way of asking for forgiveness), then Paradise

Is there any authentic Hadeeth that combines all of the Most Beautiful

Names of Allaah The Almighty?

Perspectives of the scholars regarding such narrations
The narration of At-Tirmithi mentioned some added names and they are as follows Names that are derived from the verbs
In the following lines, we will mention some of the names that are proved not to be among the Most Beautiful names of Allaah The Almighty

Names mentioned in a weak proof

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Abdur-Rahman Demashqeyyah
Language: English | Format: PDF | Pages: 132 | Size: 1 MB

In this book, Dr. Abdur-Rahman Dimashqeyyah shows and discusses the wrong believes in Shii doctrine. He said in his introduction, “… My intention is simply to make clear to every Shia what the books of their religious leaders contain. These are things that many people still do not realize. My intention is to maintain an objective position, far from bigotry and blind allegiance to traditions. My only reason for writing it is to earn the pleasure of Allah and to clarify the truth to all who are interested to hear it. We should all free ourselves from prejudice and wild ideas, and avoid making inflammatory and insulting charges that fuel the emotions, block the path to truth, and widen the chasm between us. These things do nothing but dissipate the spirit of peace and harmony.

Praise be to Allah, Lord of the worlds. Peace and blessings be upon the most noble of the Messengers, Muhammad,1 and upon his family and Companions.

I dedicate this paper to every Shia who is willing to listen to constructive criticism with an open heart and an enlightened mind. This research is, in fact, a survey of the literature about the rise and spread of Shiism and its fundamental principles. Much of what follows is taken directly from Shia sources. Details of all the sources I have used are recorded in footnotes where interested readers will find page and volume numbers of the works cited. Anyone who wishes may then refer to the original Shia works and check what I have said.

I would like to stress that I do not intend to imply that every Shia must necessarily believe everything that I have reported about their beliefs and doctrines. My intention is simply to make clear to every Shia what the books of their religious leaders contain. These are things that many people still do not realize. My intention is to maintain an objective position, far from bigotry and blind allegiance to traditions. My only reason for writing it is to earn the pleasure of Allah and to clarify the truth to all who are interested to hear it. We should all free ourselves from prejudice and wild ideas, and avoid making inflammatory and insulting charges that fuel the emotions, block the path to truth, and widen the chasm between us. These things do nothing but dissipate the spirit of peace and harmony.

I am firmly convinced that we must begin with a sincere commitment to truth and believe that the struggle between truth and falsehood will continue until the Day of Resurrection. I am also convinced that truth must be presented without recourse to insults, curses or profanity. Allah has commanded us to observe the highest standards of dignity and self-respect when we argue with the “People of the Book.”2 Therefore, it is fitting for us to show even more respect to the people of our Book when we come to disagree with them and discuss these disagreements.

I look forward to the day when Allah joins our two communities with His Book and the Sunnah of His Messenger. May Allah hasten the day when He binds our hearts together again, after this long and bitter separation that has only benefited the enemies of the Muslims, and given them an ugly advantage from the beginning of our estrangement right up to today.

__________

1 The blessings on the Prophet, upon whom be peace, will not be repeated in the text, but readers are requested to observe this Sunnah whenever his name is mentioned.

2 This is a term used to designate the Christians and the Jews, who have a special legal status in Islamic Law. It is a direct translation of the Arabic Ahlul-Kitâb, which appears many times in the Glorious Qur’ân.

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Contents:

Preface
Authers Introduction

Chapter One. Doctrines of the Sunnis and Shias Compared
The Shia Belief about the Qur’ân 12; Samples of “Changed” Verses 14; Al-Khû’î’s Attitude
toward the Changing of the Qur’ân

Chapter Two. The Sources of the Sunnah
The Sources of the Sunnah according to the Shias 21; The Meaning of the Word “Shia” 24; The Meaning of the Word “Sunni” 25; The Collection and Recording of the Sunnah 25.

Chapter Three. Pilgrimage to Graves and to the Shrines of the Imams
Seeking the Aid of the Imams in Times of Adversity 30; the Swearing of Oaths to Another
besides Allah 32.

Chapter Four. On Infallibility
The Doctrine of the Infallibility of the Imams 35; Another Example of Exaggeration 36;
Similarities with the Christians: Atonement and Penance 37; A Response to these Accounts 39; `Alî Ibn Abû Tâlib: Hero of Islam and Pride of all the Muslims 39; What the Prophet’s Household said about Shia Extremism 42; Only Hypocrites dislike the Prophet’s Household

Chapter Five. The Companions of the Prophet
The Shias’ Position of the Prophet’s Companions 47; A continuing Tradition 49; Differences among the Companions 53; Who Started Insulting the Companions? 54.

Chapter Six. The Imamate According to the Shias
Qur’anic Support for the Imamate was “Distorted” 57; Reviewing the Claim of Designating the Imams…. 58 Alî’s Oath to Abû Bakr and `Umar is Irrefutable Proof 60; A Nation that Passed Away 62; Truth was with `Alî and his Opponents were Wrong 63; The First Conflict wasPolitical 64.

Chapter Seven. The Mutual Love between `Alî and the Companions
The Position of `Alî’s Sons on the Companions 68; The Bond between the Household of the Prophet and the Companions 69; The The Unknown Martyrs of Karbala with Al-Husayn 71; Imam Mâlik’s Response to the Hatred of the Companions 72.

Chapter Eight. Who Killed Al-Husayn?
`Âshûrâ’ is an Occasion for Joy, not Grief 78; The Position of `Alî and his Sons with respect to their “Shia” 78; The Position of Prophet’s Household on the Shias 81.

Chapter Nine. Temporary Marriage
Debate on Temporary Marriage

Chapter Ten. Taqiyyah (DISSIMULATION)
The Shia Doctrine of Taqiyyah 91; Zakâtul-Khums: The Charity of the “Fifth” 94.

Chapter Eleven. The Twelfth Imam: The Al-Mahdî
The Last of the Imams 99; The Task of Al-Mahdî: the Meting out of Revenge 100; No One
Shall Bear Another’s Burden 101; The Doctrine of “the Return” Stands in the Way of
Reconciliation and Unity 102.

Chapter Twelve. The Doctrine of Manifest Knowledge and Other Innovations……………..103
Some other Bid`ahs of the Shias 105; Additions to the Adhân (Prayer Call) 105; Prostration on
Clay Tablets 107; Combining Two Prayers 108; Suspension of the Friday Prayer 108.

Chapter Thirteen. The Shias in History
Who was behind the Fall of Baghdad? 111; Epilogue….. 113; The Druze 115; Unity is only withthose who Acknowledge Divine Unity 117; Islam is Unified around a Single Doctrine 118; Unity is a Blessing from Allah 119; The Shia Call to the non-Muslims to Accept Islam 120; Shia–Christian Dialogue 121.

Chapter Fourteen. The Shias Today

The Fruit of Twisted Beliefs 80. References & End Notes 124
Bibliography
Shia Sources; Sunni Sources

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Dr. ‘Ali Muhammad As-Sallaabee
Language: English | Format: PDF | Pages: 2025 | Size: 44 MB

In this book, the events of the Prophet’s life, from the day he (S) was born and even before that day for background information-until the day he (S) died, have been recorded.

Beyond enumerating the events of the Prophet’s life, lessons and morals from those events have been drawn to point out the significance of an event and the wisdom behind the Prophet’s actions or deeds, the Islamic ruling that is derived from a particular incident, and the impact that a given event should have on our character or choice of deeds is indicated.

Male or female, adult or child, scholar or commoner, businessman or laborer – all Muslims need to study the biography of the Messenger of Allah. In fact, the fulfillment of many of our Islamic duties hinges upon our knowledge of the Prophet’s life. For example, every Muslim should love the Prophet (S) yet how can one love him without knowing him. We were not alive when the Prophet (S) was preaching the message of Islam to the Quraish, so the only way we have left to become intimately acquainted with the Prophet (S) and consequently to love him, is to study his sayings and deeds, which give us partial glimpses of his life, or to study his biography, which fits the pieces of his life together, so that we can have an overall view of his ideal character. And how are we to follow the Prophet (S) if we do not know his sayings and deeds, or – which is more relevant to his biography – the context in which his sayings and deeds occurred. Thus we are all in dire need of acquainting ourselves with the life of the Prophet (S)

Through the study of the Seerah (the Prophet’s biography), we are able to appreciate how the Prophet (S) was an ideal husband, ideal father, ideal leader, ideal ruler, ideal educator, ideal judge, and so on. So regardless of our situation and who we are, we benefit from studying the Prophet’s life. If one has dedicated at least some part of his life to inviting others to Islam (which makes him a Daa’ee – a word I will henceforward use one who invites others to the teachings of Islam), then the Prophet’s biography is for him an indispensable guidebook. Through studying the Prophet’s Seerah, the Daa’ee learns about the Prophet’s methodology for inviting others to Islam; furthermore, he learns about how the Prophet (S) dealt with those who refused to embrace Islam and how he ;t”,’ was patient when he was made to suffer at their hands, not to mention the countless other lessons and morals he learns from the Seerah.

If one is an educator – of children at home or school, or of adults at a community level – one learns how the best educator mankind has ever known raised a generation of true Muslims, who went on to develop the most wonderful civilization that mankind has ever known. The early converts to Islam were educated in the world’s finest institution of higher learning – the House of Al-Arqam (the house wherein Muslims secretly met in the early days of Islam) – where the Prophet (S) taught them the Qur’an, Islamic beliefs, the manners of Islam, and so on. His students graduated with flying colors, becoming leaders and educators of the following generation of Muslims.

If one is a leader, one learns true qualities of leadership from the Prophet’s Seerah, in terms of how the Prophet (S) was just; how he united the Muslims; how he (S) dealt with subversive elements of society, namely the hypocrites, who were headed by ‘Abdullah ibn Ubai ibn Salool; and how he (S) constantly strove for the betterment of the Muslim nation.

If one is a scholar, one relies on the Seerah to understand the Qur’an, for the Prophet’s actions represent a practical application of the teachings of the Qur’an. Furthermore, the revelation of many Verses was prompted by actual events that took place during the Prophet’s lifetime; a scholar can only understand such Verses if he understands the events for which they were revealed. And in fact (as we will In Sha Allah see throughout this book) knowledge of all Islamic sciences – such as ‘Aqeedah (beliefs), jurisprudence, and Tafseer – hinges frequently upon knowledge of some aspect of the Prophet’s Seerah.

If a Muslim inclines towards Zuhd (to abstain from worldly pleasures for the sake of Allah) he can learn, through the study of the Seerah, the difference between true Zuhd and extremism, for the correct way to live is the balanced life that the Prophet (S) and his Companions led. If a Muslim is afflicted by calamity, he can find consolation in the Seerah, for no one was afflicted with as much hardship as was the Messenger of Allah; beyond consolation, the afflicted person becomes encouraged to follow the example of the Prophet; and patiently await for his reward from Allah . In short, there are valuable lessons to be found in the Seerah for every single Muslim.

Not just the Muslim individual, but also the Muslim nation as a whole needs to benefit from the lessons that are available in the Prophet’s Seerah. Nations rise and fall not through coincidence or through a set of arbitrary occurrences, but through universal laws that have been set in place by Allah . At least once in our history, Muslims have succeeded in building a wonderful and stable civilization, and that was during the lifetime of the Prophetand his rightly guided Caliphs; and even if Muslims prospered in later centuries, they never prospered as much as they did in the early golden years of Islam. Now we come back to the universal laws I mentioned above: The Prophet , and his Companions established a stable and prosperous nation not by chance, but by living in harmony with the said universal laws. What this means is that there is a pattern: If we want to now repeat the success that was achieved by the Muslims during the lifetime of the Prophet Oh, we need to be in harmony with the same set of laws, and in doing so, we have an ideal blueprint to follow – the lives of the Prophet (S) and his noble Companions (R).

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Abdul-Rahman Bin Abdulkarim Al-Sheha
Language: English | Format: PDF | Pages: 180 | Size: 1 MB

All Praise is due to Allah and may Allah exalt the mention of His Prophet and render him and his household, his Companions, and those who follow their way safe from every evil, and grant them security on the Day of Resurrection. Every society must ensure for its citizens the rights that guarantee for them their basic needs and security, and enable them to feel a sense of belonging and attachment to the larger social group. Individuals need to feel security and a sense of belonging in order to perform their tasks and duties in a satisfactory manner.

Presently, three distinct trends are discernable in our global society. The first trend exaggerates the right of the individual over the society. This trend gives the individual full freedom to do as he pleases with minimal restrictions. Unfortunately this leads to a chaotic social situation because when unlimited freedom is granted to the individual, selfish desires predominate and bring conflicting results. The entire society suffers immensely from greed and selfishness. This trend is found in the liberal democratic capitalist society.

The second trend, contrary to the above, advocates the rights of the society over the individual. The latter is stripped of his individual rights. Only rights that serve the ruling regime are granted to the individuals, according to the dominant ideology of the ruling class or group. This trend is prevalent in communist and totalitarian societies.

The third trend, ideally neither emphasizes the right of the society over the individual, nor the right of the individual over the society. Each is given its due right in life according to the given system. Rights and obligations are governed and controlled by strict rules and conditions. In this trend, the public interest is given priority over the interest of an individual only in case of a serious conflict.

In this booklet we shall address human rights in the light of perfectly balanced system of laws and principles of Islam. These rights are based on revelations from the Divine Book of Muslims, the Glorious Qur’an and from the Sunnah, the practice of Allah’s Messenger (PBUH) the two main sources of Islamic life and jurisprudence. Both the Glorious Qur’an and the Sunnah aim to produce an ideal individual in an ideal society: all interact with each other to produce the harmony of the individuals with Allah their Lord and Creator, with themselves, others, the society in general, and other societies all over the globe.

We firmly believe that the application of the individual and social principles of the third trend, when guided by the perfect revealed law from Allah in the Qur’an and Sunnah, will definitely make humanity happier and more prosperous. The application of these principles will enable the society to achieve peace and security. These social rights and principles are not a result of previous experiences, social ideologies, temporary and immediate needs and/or political drives and motives: rather they are from the Beneficent and the Omniscient for man’s progress to happiness in this life and salvation in the Hereafter.

Our firm belief in the truth and justice of the Islamic rights and principles is due to the fact that Allah, the Most Merciful and only Creator of man, reveals them. He knows well what suits His creation at all times, what benefits or harms man, what makes him happy or sad, what makes him successful or miserable. By His knowledge and beneficence He has legislated what suits best and fulfills the essential needs of all His creatures on earth and makes their lives successful, secure and joyful.

The Glorious Qur’an, which was revealed and sent down unto Muhammad (PBUH) is the everlasting miracle that contains the basics of these essential rules. The Sunnah, the practices of Allah’s Messenger (PBUH) which is the second source of Islamic law, contains the detailed revealed guidance. These rules and principles were set forth by Allah’s Messenger (PBUH) some fourteen hundred years ago in the best form and manner and will remain relevant forever. Both, the Glorious Qur’an and Sunnah (practices of Allah’s Messenger (PBUH)) honor man and his individual rights in the society. These sources of Islamic law did not overlook the needs and rights of the society and the public interest. In fact, The Almighty Allah states in the Glorious Qur’an:

وَلَقَدۡ كَرَّمۡنَا بَنِىٓ ءَادَمَ وَحَمَلۡنَـٰهُمۡ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ وَرَزَقۡنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ وَفَضَّلۡنَـٰهُمۡ عَلَىٰ ڪَثِيرٍ۬ مِّمَّنۡ خَلَقۡنَا تَفۡضِيل

{We have honored the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of Our Creation.} (The Noble Qur’an 17:70)

Man will only gain this honor and privileges when he fulfills his obligations and renders the rights due to their owners.

In order to execute the role of the special place on earth, there is a need for specific tasks to be performed by specific individuals. This concept is illustrated by the Almighty Allah in the Glorious Qur’an:

فَلَمَّا نَسُواْ مَا ذُڪِّرُواْ بِهِۦۤ أَنجَيۡنَا ٱلَّذِينَ يَنۡہَوۡنَ عَنِ ٱلسُّوٓءِ وَأَخَذۡنَا ٱلَّذِينَ ظَلَمُواْ بِعَذَابِۭ بَـِٔيسِۭ بِمَا كَانُواْ يَفۡسُقُونَ

{So when they forgot the remindings that had been given to them, We rescued those who forbade evil, but We seized those who did wrong with a severe torment because they used to rebel against Allah’s command (disobey Allâh).} (The Noble Qur’an 7:165)

Some nations and international organizations, like the United Nations, call loudly to principles that seek to guarantee human rights. Islam established, within its enlightened Shari’ah (law and jurisprudence) many of these human rights some fourteen centuries ago. The rights enumerated by modern international organizations are characterized with deficiencies in conceptualization, flaws in formulation, and injustices in application. They are subject to political agendas, economic pressures and culturally biased viewpoints. They carry the residues of colonialism and imperialism. Such rights are often enumerated and established not for the interests of all humans, rather, to the benefit of certain governments, organizations and powerful special interest groups. This becomes more evident when, as we see all over the world, many of our fellow humans suffering from the worst atrocities, and yet, there is no organization to truly defend the poor and the weak. Glaring inequalities and abuses between nations and within nations are growing worse and worse even before our eyes, and the prescriptions for aid and development mire them deeper into misery as if they were meant to perpetuate their misery and servitude.

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Muhammad Ibn Saalih al-Uthaymeen
Language: English | Format: PDF | Pages: 57 | Size: 1 MB

Youth’s Problems: Issues that Affect Young People – Discussed in Light of the Qur’an and the Sunnah. In this unique and lucid booklet and revered contemporary scholar, Shaykh Muhammad al-’uthamyeen addresses some of the ideological and sociological challenges faced by modern youth. Starting with an astute description of the state of contemporary young adults, he outlines major issues hindering their progress on the straight path of Islam. He not only covers current issues such as joblessness, estrangement between the young and their elders, and keeping good company but also discusses subjects predestination and the limits Islam places on individuals. In all instances al-’uthamyeen draws on the Quran and the authentic Sunnah to offer tangible solutions and to inspire the hearts of young people. The simplicity and straight forwardness of this work make even complicated issues easy to grasp. The wise advice the author offers is not only well presented but practical and compassionate. This book will benefit not only the young of the society but their parents and educators as well.

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Shaikh Saleh aal-Shaikh
Language: English | Format: PDF | Pages: 49 | Size: 1.5 MB

This is a time, in which we hope that Mercies (of Allah) descend upon us, Angels honor us, and Allah mentions us in the presence of those who are with Him – because this effort of ours;

# to listen to the Speech of Allah and the sayings of His Messenger
# to understand (to have the Fiqah*1 of) them,
# to know what as-Sabiqoon al-Awwaloon from the Muhajireen and the Ansaar (i.e., the Sahabah), and those who followed them in good were upon,

is in a time when the Fitan (trials, tribulations) are setting off, the day and night are unsettled, the (Straight) Path has become vague for many people, and many have been deviated from it.

It is therefore, necessary that there be constant reminders of the Order of Allah and His Manhaj, which He has assigned for His Messenger (PBUH), the Sahabah and those who followed them in their Manhaj.

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Contents:

Introduction

# Why the need to learn the Fundamentals of the Manhaj of Dawah?
# Why is the reward of a Da’ee upon Allah Alone?
# Why is Dawah one of the best forms of worship?
# Why adhere to the understanding of as-Salaf as-Saleh in Dawah?

1st Distinctive Trait of the Salafi Manhaj in Dawah
Dawah is for Allah Alone

2nd Distinctive Trait of the Salafi Manhaj in Dawah
The Priorities of the Manhaj of Dawah must be clear to the Da’ee

3rd Distinctive Trait of the Salafi Manhaj in Dawah
Adhering to Ittiba (obedience) and refraining from Ibtida (innovation)

4th Distinctive Trait of the Salafi Manhaj in Dawah
Tarbiyah with Ilm

5th Distinctive Trait of the Salafi Manhaj in Dawah
Giving importance to The Arabic Language

6th Distinctive Trait of the Salafi Manhaj in Dawah
Academic Discipline

# The Da’ee must be confident that he is academically well-acquainted with what he is calling to.
# The Da’ee must know the Akhlaaq (praiseworthy manners) of a Da’ee
# The Da’ee must have Prudence in handling the affairs of the people

7th Distinctive Trait of the Salafi Manhaj in Dawah
Callers to Jamaa’ah (unity) and to abandonment of disunity

8th Distinctive Trait of the Salafi Manhaj in Dawah
Moderation: (al-wasatiyyah and al-a’tidal)

9th Distinctive Trait of the Salafi Manhaj in Dawah
Salafi Manhaj is founded upon the fundamentals derived from the Sharee’ah texts

# Explaining the fundamental, ‘Considering the wider MaslaHa over the restricted MaslaHa’
# Explaining the Fundamental, ‘Blocking the Means (that lead to evil)’

10th Distinctive Trait of the Salafi Manhaj in Dawah
A Da’ee should spread Optimism

11th Distinctive Trait of the Salafi Manhaj in Dawah
Refuting the doubts (that are raised) in the Deen

12th Distinctive Trait of the Salafi Manhaj in Dawah
Guarding the Tongue from slandering the scholars

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Sajid A. Kayum
Language: English | Format: PDF | Pages: 65 | Size: 1 MB

Knowledge is necessary to fulfill the responsibility of Dawah
Advice to those who participate in Dawah along with the Tableeghi Jamaat
Methodology of the Discussion
Experiences from 2001 to 2011

Tableeghi Jamaat and its relation to Deoband and Sufism
- The Tableeghi Jamaat is a Deobandi group
- Important Personalities amongst the Deobandis and the Tableeghi Jamaat
- The Tableeghi Jamaat’s Handbook
- The Definition and Reality of Sufism

Attachment to graves is persistently endorsed in stories of Fazaail-e-Aamaal
- Stories of calling upon the Messenger of Allah
- Should such stories be circulated amongst common Muslims?

An Important Additional Clarification
- Moulana Zakariyyah did not invent these stories, and these can be found in books from the past

The Prophet severely warned against taking graves as places of worship even on his death-bed

Undue veneration of the graves in the stories of Fazaail-e-Aamaal Story endorsing that Dua (supplication) is more acceptable near graves

Asking the Prophet for Shafa’ah after his death is endorsed in the stories of Fazaail-e-Aamaal

Fazaail-e-Aamaal contains stories of complaining at graves, and the dead performing righteous actions that benefit the living

The unanimous Aqeedah of the Deobandis and their approval of benefitting from the graves

Conclusion

Appendix: The reality of unusual events near graves and tombs

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Dr. Saleh as-Saleh
Language: English | Format: PDF | Pages: 29 | Size: 1 MB

Allah could not have created this universe without a purpose. He is All-Wise, All- Knowledgeable, All-Merciful and All-Just. All of these attributes entail providing ways of guidance that would lead to the proper knowledge of Him, and thus the right way to worship Him:

أَيَحۡسَبُ ٱلۡإِنسَـٰنُ أَن يُتۡرَكَ سُدًى

“Does man think that he will be left Sudaa1 (without a purpose)?” (Qur’an 75: 36)

One of Allah’s ways of guidance is the office of Messengership which involves the Message and the Messenger. The essence of the Message is to direct man to relate to His Creator through complete submission and obedience (this is the meaning of Islam).

Man does not possess the air he breathes. He does not create. He is not the creator of himself. He needs to know what benefits him and what harms him. The Message from Allah comprehends everything. It brings man to live for a noble purpose. That is why Allah called the Message of Islam, an Inspiration and a Light:

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَا‌ۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَا‌ۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

“And thus We have sent to you (O Muhammad) Ruhan2 of Our command. You knew not what is the Book (the Qur’an), nor what is Iman (Faith)? But We have made it (the Qur’an) a Light, whereby We guide whom We will of Our bondsmen. And verily you are indeed guiding (mankind) to the Straight Path.” (Qur’an 42: 52)

The Inspiration brings Life, and the Light brings Light. Allah gave a beautiful parable on the Message and its effects, saying:

أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَسَالَتۡ أَوۡدِيَةُۢ بِقَدَرِهَا فَٱحۡتَمَلَ ٱلسَّيۡلُ زَبَدً۬ا رَّابِيً۬ا‌ۚ وَمِمَّا يُوقِدُونَ عَلَيۡهِ فِى ٱلنَّارِ ٱبۡتِغَآءَ حِلۡيَةٍ أَوۡ مَتَـٰعٍ۬ زَبَدٌ۬ مِّثۡلُهُ ۥ‌ۚ كَذَٲلِكَ يَضۡرِبُ ٱللَّهُ ٱلۡحَقَّ وَٱلۡبَـٰطِلَ‌ۚ فَأَمَّا ٱلزَّبَدُ فَيَذۡهَبُ جُفَآءً۬‌ۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمۡكُثُ فِى ٱلۡأَرۡضِ‌ۚ كَذَٲلِكَ يَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَالَ

He sends down water (rain) from the sky, and the valleys flow according to their measure, but the flood bears away the foam that mounts up to the surface, and (also) from that (ore) which they heat in the fire in order to make ornaments or utensils, rises a foam like unto it, thus does Allah (by parables) show forth truth and falsehood. Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth. Thus Allah set forth parables (for the Truth and Falsehood, i.e. Belief and Disbelief).” (Qur’an 13: 17)

The Knowledge about the Message (about Allah, the universe, the purpose of our existence, what is good and what is bad) is like the water sent down from the sky. In the water there is life for our bodies and in the Message there is life for our hearts. The parable of the light was given in the heating fire which removes impurities (foam) from metals like iron, gold, and silver, and what remains is a pure and beneficial substance.

The valleys are our hearts. This is where knowledge flows to. Some valleys can hold more water flow than others; each has its own capacity. Some valleys have surfaces that will not hold any water. The same for hearts. Some holding more knowledge than others, while some comprehend and understand little. The foam produced during water flow passes away as scum upon the banks and what benefits mankind remains on the earth. Similarly, lust, uncontrolled desires, doubts about Allah and His true religion are just like foam; they shall pass away while belief in Him and in His Message will remain. This life links man to his Creator and to all that is created by Allah, and provides him with codes of conduct that distinguish him from the animal world. Those who think that man’s presence on earth has no purpose are most certainly wrong:

وَقَالُواْ مَا هِىَ إِلَّا حَيَاتُنَا ٱلدُّنۡيَا نَمُوتُ وَنَحۡيَا وَمَا يُہۡلِكُنَآ إِلَّا ٱلدَّهۡرُ‌ۚ وَمَا لَهُم بِذَٲلِكَ مِنۡ عِلۡمٍ‌ۖ إِنۡ هُمۡ إِلَّا يَظُنُّونَ

“And they say: “There is nothing but our life of this world, we die and we live, and nothing destroys us except the Dahr (time)3″. And they have no knowledge of it, they only conjecture.” (Qur’an 45: 24)

Those who are aimless about their purpose of existence search for all possible means of “enjoyment” and compete for it. Their life as explained by Allah:

لَهُمۡ قُلُوبٌ۬ لَّا يَفۡقَهُونَ بِہَا وَلَهُمۡ أَعۡيُنٌ۬ لَّا يُبۡصِرُونَ بِہَا وَلَهُمۡ ءَاذَانٌ۬ لَّا يَسۡمَعُونَ بِہَآ‌ۚ أُوْلَـٰٓٮِٕكَ كَٱلۡأَنۡعَـٰمِ بَلۡ هُمۡ أَضَلُّ‌ۚ أُوْلَـٰٓٮِٕكَ هُمُ ٱلۡغَـٰفِلُونَ

“They have hearts (minds) wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the Truth). They are like cattle, nay even more astray; those! They are the heedless ones.” (Qur’an 7: 179)

In the world of animals there is a struggle for survival! But in the human world there is a purpose:

يَـٰٓأَيُّہَا ٱلنَّاسُ إِنَّا خَلَقۡنَـٰكُم مِّن ذَكَرٍ۬ وَأُنثَىٰ وَجَعَلۡنَـٰكُمۡ شُعُوبً۬ا وَقَبَآٮِٕلَ لِتَعَارَفُوٓاْ‌ۚ إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡ‌ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ۬

“O mankind! We have created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other. Verily, the most honorable of you in the sight of Allah is that (believer) who is best in At- Taqwa: adhering to the religion of Allah and best in performing good deeds as prescribed by Allah.” (Qur’an 49: 13)

The aim to achieve At-Taqwa is constructive and beneficial and it stands against mischief like “might is right,” “my Color is better,” “worshipping of idols, lust, money, or other created entities,” and so forth:

This is part of man’s purpose on earth. Man’s whole life is related to His Creator:

قُلۡ إِنَّ صَلَاتِى وَنُسُكِى وَمَحۡيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ – لَا شَرِيكَ لَهُ ۥ‌ۖ وَبِذَٲلِكَ أُمِرۡتُ وَأَنَا۟ أَوَّلُ ٱلۡمُسۡلِمِينَ

Say (O Muhammad SAW): “Verily, my Salât (prayer), my sacrifice, my living, and my dying are for Allâh, the Lord of the ‘Alamîn (mankind, jinn and all that exists) (162) “He has no partner. And of this I have been commanded, and I am the first of the Muslims.” (163) (Qur’an 6: 162-163)

All deeds and utterances, open or hidden, and which Allah loves and accepts, constitute the meaning of worship. All forms of worship are explained in the Qur’an and by the Prophet (SAW: sallallaahu ‘alaihi was-sallam4). Worship is not left for our limited minds to decide upon their ways. Worship is one’s life according to Islam. Thus it can only be devoted to our Creator, Allah.

___________________

1 Sudaa, has many meanings including, aimless, without a purpose, not to be held accountable, neglected etc.
2 Ruhan, an inspiration and a mercy.
3 Everything is in the Hands of Allah, He is the disposer of everything. Time does not cause cheerful or disastrous events.
4 (SAW): sallallaahu ‘alaihi was-sallam: This is an invocation meaning may Allah exalt his mention and render him and his message of Islam, safe from every derogatory thing.

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Sheikh Muhammad Salih Al-Munajjid
Language: English | Format: PDF | Pages: 37 | Size: 1 MB

Praise be to Allaah, Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad and upon all his family and companions.

“Eid” is an Arabic word referring to something habitual, that returns and is repeated. Eids or festivals are symbols to be found in every nation, including those that are based on revealed scriptures and those that are idolatrous, as well as others, because celebrating festivals is something that is an instinctive part of human nature. All people like to have special occasions to celebrate, where they can come together and express their joy and happiness.

The festivals of the kaafir nations may be connected to worldly matters, such as the beginning of the year, the start of an agricultural season, the changing of the weather, the establishment of a state, the accession of a ruler, and so on. They may also be connected to religious occasions, like many of the festivals belonging exclusively to the Jews and Christians, such as the Thursday on which they claim the table was sent down to Jesus, Christmas, New Year’s, Thanksgiving, and holidays on which gifts are exchanged. These are celebrated in all European and North American countries nowadays, and in other countries where Christian influence is prevalent, even if the country is not originally Christian. Some so-called Muslims may also join in these holidays, out of ignorance or hypocrisy.

The Magians (Zoroastrians) also have their own festivals, such as Mahrajaan, Nowruz and so on.

The Baatinis have their own festivals too, such as “Eid al-Ghadeer”, when they claim that the Prophet (peace and blessings of Allaah be upon him) gave the khilaafah to ‘Ali (may Allaah be pleased with him) and to the twelve imaams after him.

The Muslims are distinguished by their festivals

The Prophet’s words “Every nation has its festival, and this is your festival” indicate that these two Eids are exclusively for the Muslims, and that it is not permissible for Muslims to imitate the kuffaar and mushrikeen in anything that is a distinctive part of their celebrations, whether it be food, dress, bonfires or acts of worship. Muslim children should not be allowed to play on those kaafir festivals, or to put up decorations, or to join in with the kuffaar on those occasions. All kaafir or innovated festivals are haraam, such as Independence Day celebrations, anniversaries of revolutions, holidays celebrating trees or accessions to the throne, birthdays, Labour Day, the Nile festival, Shimm al-Naseem (Egyptian spring holiday), teachers’ day, and al-Mawlood al-Nabawi (Prophet’s Birthday).

The Muslims have no festivals apart from Eid al-Fitr and Eid al-Adhaa, because of the hadeeth narrated from Anas (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah and the people had two days when they would play and have fun. He said, ‘What are these two days?’ They said, ‘We used to play and have fun on these days during the Jaahiliyyah. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Allaah has given you something better than them, the day of Adhaa and the day of Fitr.’”

(Sunan Abi Dawood, 1134)

These two Eids are among the signs or symbols of Allaah which we must celebrate and understand the aims and meanings behind them.

There follows a discussion of some of the rulings and manners of the two Eids according to Islamic sharee’ah

1 – Ahkaam al-Eid (Rulings on Eid)

Fasting

It is haraam to fast on the days of Eid because of the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade fasting on the day of Fitr and the day of Sacrifice (Adhaa).

(Reported by Muslim, 827)

Ruling on the Eid prayers

Some of the scholars say that Eid prayers are waajib (obligatory) – this is the view of the Hanafi scholars and of Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him). They say that the Prophet (peace and blessings of Allaah be upon him) always prayed the Eid prayer and never omitted to do it, not even once. They take as evidence the aayah (interpretation of the meaning), “Therefore turn in prayer to your Lord and sacrifice (to Him only)” [al-Kawthar 108:2], i.e., the Eid prayer and the sacrifice after it, which is an instruction, and the fact that the Prophet (peace and blessings of Allaah be upon him) ordered that the women should be brought out to attend the Eid prayers, and that a woman who did not have a jilbaab should borrow one from her sister. Some scholars say that Eid prayer is fard kifaaya. This is the view of the Hanbalis. A third group say that Eid prayer is sunnah mu’akkadah. This is the view of the Maalikis and Shaafa’is. They take as evidence the hadeeth of the Bedouin which says that Allaah has not imposed any prayers on His slaves other than the five daily prayers. So the Muslim should be keen to attend Eid prayers, especially since the opinion that it is waajib is based on strong evidence. The goodness, blessings and great reward one gets from attending Eid prayers, and the fact that one is following the example of the Prophet (peace and blessings of Allaah be upon him) by doing so, should be sufficient motivation.

Essentials and timing of Eid prayer

Some scholars (the Hanafis and Hanbalis) say that the conditions of Eid prayer are that the iqaamah should be recited and the prayer should be offered in jamaa’ah (congregation). Some of them said that the conditions of Eid prayer are the same as the conditions for Friday prayer, with the exception of the khutbah, attendance at which is not obligatory. The majority of scholars say that the time for the Eid prayer starts when the sun has risen above the height of a spear, as seen by the naked eye, and continues until the sun is approaching its zenith.

Description of the Eid prayer

‘Umar (may Allaah be pleased with him) said: “The prayer of Eid and al-Adhaa is two complete rak’ahs, not shortened. This is according to the words of your Prophet, and the liar is doomed.”

Abu Sa’eed said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to come out to the prayer-place on the day of Fitr and al-Adhaa, and the first thing he would do was the prayer.”

The Takbeer is repeated seven times in the first rak’ah and five times in the second, the Qur’aan is to be recited after each.

It was reported from ‘Aa’ishah: the Takbeer of al-Fitr and al-Adhaa is seven in the first rak’ah and five in the second, apart from the takbeer of rukoo’.

(Reported by Abu Dawood; saheeh by the sum of its isnaads)

If a person joining the prayer catches up with the imaam during these extra takbeeraat, he should say “Allaahu akbar” with the imaam, and he does not have to make up any takbeeraat he may have missed, because they are sunnah, not waajib. With regard to what should be said between the takbeeraat, Hammaad ibn Salamah reported from Ibraaheem that Waleed ibn ‘Uqbah entered the mosque when Ibn Mas’ood, Hudhayfah and Abu Moosa were there, and said, “Eid is here, what should I do?” Ibn Mas’ood said: “Say ‘Allaahu akbar’, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him) and make du’aa’, then say Say ‘Allaahu akbar’, praise and thank Allaah, send blessings on the Prophet (peace and blessings of Allaah be upon him)…etc.”

(Reported by al-Tabaraani. It is a saheeh hadeeth that is quoted in al-Irwaa’ and elsewhere).

Recitation of Qur’aan in Eid prayers

It is recommended (mustahabb) that in the Eid prayers the imaam should recite Qaaf [soorah 50] and Aqtarabat al-saa’ah [al-Qamar, soorah 54], as it is reported in Saheeh Muslim that ‘Umar ibn al-Khattaab asked Abu Waaqid al-Laythi, “What did the Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite at [Eid] al-Adhaa and al-Fitr?” He said, “He used to recite Qaaf. Wa’l-Qur’aan al-majeed [Qaaf 50:1] and Aqtarabat al-saa’ah wa anshaqq al-qamar [al-Qamar 54:1].

Most of the reports indicate that the Prophet (peace and blessings of Allaah be upon him) used to recite Soorat al-A’laa [87] and Soorat al-Ghaashiyah [88], as he used to recite them in the Friday prayer. Al-Nu’maan ibn Bishr said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite on the two Eids and on Fridays, Sabbih isma rabbika’l-a’laa [al-A’laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1].”

(Saheeh Muslim, 878).

Samurah (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) used to recite on the two Eids, Sabbih isma rabbika’l-a’laa [al-A’laa 87:1] and Hal ataaka hadeeth al-ghaashiyah [al-Ghaashiyah 88:1].”

(Reported by Ahmad and others; it is saheeh. Al-Irwaa’, 3/116)

The prayer comes before the khutbah

One of the rulings of Eid is that the prayer should come before the khutbah, as is reported in Musnad Ahmad from the hadeeth of Ibn ‘Abbaas, who testified that the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed before the khutbah on Eid, then he gave the khutbah.”

(Musnad Ahmad, 1905. The hadeeth is also in al-Saheehayn).

Another indication that the khutbah should be after the prayer is the hadeeth of Abu Sa’eed (may Allaah be pleased with him): “The Prophet (peace and blessings of Allaah be upon him) used to go out to the prayer-place on the day of al-Fitr and al-Adhaa, and the first thing he would do was to pray, then he would stand up facing the people, whilst they were still sitting in their rows, and would advise and instruct them. If he wanted to send out a military expedition, he would decide about the matter then, or if he wanted to issue a command, he would do it then.” Abu Sa’eed said: “This is what the people continued to do until I came out [to the Eid prayers] with Marwaan, when he was governor of Madeenah, on either Adhaa or Fitr. When we reached the prayer-place, we saw the minbar, which had been built by Katheer ibn al-Salt. Marwaan wanted to get on the minbar before the prayer. I pulled on his cloak, and he pulled on mine in return, then he got on the minbar and gave the khutbah before the prayer. I said, ‘You have changed it, by Allaah!’ He said, ‘O Abu Sa’eed, what you know is gone.’ I said, ‘What I know, by Allaah, is better than what I do not know.’ He said, ‘The people will not remain sitting after the prayer, so we made it [the khutbah] before the prayer.’”

(Reported by al-Bukhaari, 956).

Anyone who wants to leave during the khutbah is allowed to do so

‘Abd-Allaah ibn al-Saa’ib said: “I attended Eid with the Prophet (peace and blessings of Allaah be upon him), and when he finished the prayer, he said: “We will give the khutbah, so whoever wants to sit (and listen to) the khutbah, let him sit, and whoever wants to leave, let him go.’”

(Irwaa’ al-Ghaleel, 3/96)

Not delaying the prayer for too long

‘Abd-Allaah ibn Bishr, the companion of the Prophet (peace and blessings of Allaah be upon him), went out with the people on the day of Fitr or al-Adhaa, and objected to the fact that the imaam came very late. He said, “At the time of the Prophet (peace and blessings of Allaah be upon him) we would have finished by now,” and that was at the time of al-Tasbeeh .”

(Reported by al-Bukhaari )

Naafil prayers in the prayer-place

There are no naafil prayers to be done either before or after the Eid prayer, as Ibn ‘Abbaas reported that the Prophet (peace and blessings of Allaah be upon him) used to come out on the day of Eid and pray two rak’ahs, with nothing before or after them.

This is the case if the prayer is offered in a prayer place or public place. If, however, the people pray the Eid prayer in a mosque, then they should pray two rak’ahs for Tahiyat al-Masjid (“Greeting the mosque”) before sitting down.

If people did not know about Eid until the next day

Abu ‘Umayr ibn Anas reported from his paternal uncles among the Ansaar who said: “It was cloudy and we could not see the new moon of Shawwaal, so we started the day fasting, then a caravan came at the end of the day and told the Messenger of Allaah (peace and blessings of Allaah be upon him) that they had seen the new moon of Shawwaal the day before, so he told the people to stop fasting, and they went out to pray the Eid prayer the next day.”

(Reported by the five. It is saheeh; al-Irwaa’, 3/102)

If someone misses the Eid prayer, the most correct view is that he may make it up by praying two rak’ahs.

Women’s attendance at Eid prayers

Hafsah said: “We used to prevent prepubescent girls from attending Eid prayers. Then a woman came and stayed at the fort of Banu Khalaf, and told us about her sister. Her sister’s husband had taken part in twelve campaigns with the Prophet (peace and blessings of Allaah be upon him) and [she said], ‘my sister was with him on six of them. She said, “We used to treat the wounded and take care of the sick. My sister asked the Prophet (peace and blessings of Allaah be upon him) whether there was anything wrong with her not going out [on Eid] if she did not have a jilbaab. He said, ‘Let her friend give her one of her jilbaabs so that she may witness the blessings of Eid and see the Muslims gathering.’”’ When Um ‘Atiyah came, I asked her, ‘Did you hear the Prophet (peace and blessings of Allaah be upon him) [say this]?’ She said, ‘May my father be sacrificed for him’ – and she never mentioned him without saying ‘may my father be sacrificed for him’ – ‘I heard him saying that we should bring out the young girls and those who were secluded, or the young girls who were secluded, and the menstruating women, so that they could witness the blessings of Eid and see the gathering of the believers, but those who were menstruating were to keep away from the prayer-place itself.”

(Saheeh al-Bukhaari, 324).

The ‘young girls’ (‘awaatiq, sing. ‘aatiq) are girls who have reached adolescence or are close to it, or have reached the age of marriage, or are very precious to their families, or who are spared from having to do humiliating work. It appears that they used to prevent these young girls from going out because of the corruption that arose after the first generation of Islam; but the Sahaabah did not approve of that and they thought that the ruling should remain in their time as it had been during the time of the Prophet (peace and blessings of Allaah be upon him).

Where it says “My sister was with him” it seems that there is something omitted, probably “the woman said”. [This is reflected in the translation above. Translator].…

“Her jilbaabs” – she should lend her some of her clothes that she does not need.

“Secluded” – they would have a curtain in the corner of the house behind which virgins would stay.

“Menstruating women” – huyyad, sing. haa’id – this may refer either to girls who have reached the age of puberty, or women who are having their period and are not taahir (pure).

“Menstruating women should avoid the prayer-place itself” – Ibn al-Munayyir said: “The reason why they should avoid the prayer-place is that if they stand with the women who are praying even though they are not praying, it may appear that they have no respect for the prayer or are careless, so it better for them to avoid that.”

It was said that the reason why menstruating women should avoid the prayer-place is as a precaution, so that women will not come near men for no reason if they are not praying, or so that they will not offend others with their blood or their odour.

The hadeeth urges everyone to attend Eid prayer, and to co-operate with one another in righteousness and piety. The menstruating woman should not forsake the remembrance of Allaah or places of goodness such as gatherings for the purpose of seeking knowledge and remembering Allaah – apart from mosques. The hadeeth also indicates that women should not go out without a jilbaab.

This hadeeth tells us that it is not proper for young women and women in seclusion to go out except for a valid reason. It states that it is preferable (mustahabb) for a woman to wear a jilbaab, and that it is permissible to lend and borrow clothes. It also indicates that Eid prayer is obligatory (waajib).

Ibn Abi Shaybah also narrated that Ibn ‘Umar used to take whoever he could of his household out to the Eid prayers.

The hadeeth of Umm ‘Atiyah also states the reason for the ruling, which is so that women may witness the blessings of Eid, see the gathering of the Muslims, and share the blessings and purification of this day.

Al-Tirmidhi (may Allaah have mercy on him) said in his Sunan, after quoting the hadeeth of Umm ‘Atiyah: “Some of the scholars referred to this hadeeth and allowed women to go out to the Eid prayers, and some of them disliked this. It was reported that ‘Abd-Allaah ibn al-Mubaarak said: ‘I do not like for women to go out to Eid prayers nowadays. If a woman insists on going out, her husband should let her, if she goes out wearing her shabbiest clothes and not adorning herself. If she insists on adorning herself, then she should not go out. In this case the husband has the right to stop her from going out. It was reported that ‘Aa’ishah (may Allaah be pleased with her) said: ‘If the Prophet (peace and blessings of Allaah be upon him) had seen what has happened to women, he would have stopped them from going to the mosques, just as the women of Bani Israa’eel were stopped.’ It was reported that Sufyaan al-Thawri did not like women to go to the Eid prayers in his day.”

(Al-Tirmidhi, 495).

Umm ‘Atiyah gave her fatwa in the hadeeth mentioned above a while after the Prophet (peace and blessings of Allaah be upon him) had died, and it is not reported that any of the Sahaabah disagreed with this. The words of ‘Aa’ishah, “If the Prophet (peace and blessings of Allaah be upon him) had seen what has happened to women, he would have stopped them from going to the mosques”, do not contradict this (provided that women are meeting the Islamic conditions attached to their going out)… It is better if permission is given only to those women who are not who are not going to look at men or be looked at, whose attendence will not lead to anything undesirable and who are not going to rub shoulders with men on the street or in the mosque. (i.e., women whose going out will not cause fitnah or temptation to her or to men).

Men should check on their womenfolk when they going out for the prayer to make sure that their hijaab is complete, because they are the “shepherds” who are responsible for their “flocks”. Women should go out in shabby clothes, not adorned or wearing perfume. Menstruating women should not enter the mosque or prayer-place; they can wait in the car, for example, where they can hear the khutbah.

Aadaab al-Eid (Etiquette of Eid)

Ghusl (taking a bath)

One of the manners of Eid is to take a bathe before going out to the prayer. It is reported in a saheeh report in al-Muwatta’ and elsewhere that ‘Abd-Allaah ibn ‘Umar used to take a bath on the day of al-Fitr before coming to the prayer-place.

(al-Muwatta’ 428)

It was reported that Sa’eed ibn Jubayr said: “Three things are sunnah on Eid: to walk (to the prayer-place), to take a bath and to eat before coming out.” This is what Sa’eed ibn Jubayr said, and he may have learned this from some of the Sahaabah.

Al-Nawawi (may Allaah have mercy on him) mentioned that the scholars were agreed that it is mustahabb to take a bath before the Eid prayer.

The reason why it is mustahabb to take a bath before Friday prayer and other public gatherings also applies in the case of Eid, only more so.

Eating before coming out

One should not come out to the prayer-place on Eid al-Fitr before eating some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) would not go out on the morning of Eid al-Fitr until he had eaten some dates… and he would eat an odd number.”

(al-Bukhaari, 953)

It is mustahabb to eat before coming out because this confirms that we are not allowed to fast on this day, and demonstrates that the fast is now over. Ibn Hajar (may Allaah have mercy on him) explained that this is to prevent people extending the fast and it also means obeying the commandment of Allaah.

(Fath, 2/446). If a person does not have any dates, he can eat anything permissible for breakfast. On Eid al-Adhaa, on the other hand, it is mustahabb not to eat until after the prayer, when one should eat from the meat of one’s sacrifice.

Takbeer on the day of Eid

This is one of the greatest sunnahs of this day, because of the words of Allaah (interpretation of the meaning): “… (He [Allaah] wants that you) must complete the same number (of days), and that you must magnify Allaah (say Takbeer – ‘Allaahu akbar’) for having guided you so that you may be grateful to Him.” [al-Baqarah 2:185]

Al-Waleed ibn Muslim said: “I asked al-Oozaa’i and Maalik ibn Anas about saying Takbeer aloud on Eid. They said, ‘Yes, ‘Abd-Allaah ibn ‘Umar used to say it aloud on the day of Fitr until the imaam came out.’”

Abu ‘Abd al-Rahmaan al-Salami said: “On Eid al-Fitr they would say it louder than on Eid al-Adhaa.” Wakee’ said, “i.e., the takbeer.”

(Irwaa’, 3/122).

Al-Daaraqutni and others reported that when Ibn ‘Umar came out on Eid al-Fitr and Eid al-Adhaa, he would strive hard in making Takbeer until he reached the prayer-place, then he would continue making Takbeer until the imaam came.

Ibn Abi Shaybah reported with a saheeh isnaad that al-Zuhri said: “The people used to make Takbeer on Eid when they came out of their houses until they reached the prayer-place and until the imaam came out. When the imaam came out, they fell silent, until the imaam said Takbeer, then they said Takbeer.”

(Irwaa’, 2/121).

The practice of making Takbeer from home to the prayer-place, and until the imaam comes in, was well-known among the salaf and was reported by a number of authors such as Ibn Abi Shaybah, ‘Abd al-Razzaaq and al-Firyaabi in his book Ahkaam al-‘Eidayn from a group of the salaf. An example of this is the report that Naafi’ ibn Jubayr used to make Takbeer and wondered why people did not do so. He would say to people, “Why do you not make Takbeer?” Ibn Shihaab al-Zuhri said, “The people used to make Takbeer from the time they left their homes until the imaam came in.”

The time for making Takbeer on Eid al-Fitr starts from the night of Eid until the time when the imaam comes in to lead the prayer.

The wording of the Takbeer

Ibn Abi Shaybah reported in al-Musannaf that Ibn Mas’ood (may Allaah be pleased with him) used to say Takbeer on the days of Tashreeq as follows: “Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaahu akbar wa Lillaahi’l-hamd (Allaah is Most Great… there is no god but Allaah, Allaah is Most Great, and to Allaah be praise).” Ibn Abi Shaybah reported it elsewhere with the same isnaad, but with the phrase “Allaahu akbar” repeated three times.

Al-Muhaamili also reported that Ibn Mas’ood used to say: “Allaahu akbaru kabeeran, Allaahu akbaru kabeeran, Allaahu akbar wa ajall, Allaahu akbar wa Lillaahi’l-hamd (Allaah is Most Great of All, Allaah is Most Great of all, Allaah is most Great and Most Glorious, and to Allaah be praise).”

(al-Irwaa’, 3/126).

Congratulating one another

People may exchange congratulations and good greetings on Eid, no matter what form the words take. For example they may say to one another, “Taqabbal Allaahu minnaa wa minkum (May Allaah accept [the fast and worship] from us and from you” or “Eid mubarak” and other similar permissible greetings.

Jubayr ibn Nufayr said: “At the time of the Prophet (peace and blessings of Allaah be upon him), when people met one another on the day of Eid, they would say, ‘Taqabbal Allaahu minnaa wa minka (May Allaah accept from us and from you).’”

(Ibn Hajar. Its isnaad is hasan. Fath, 2/446).

The practice of exchanging greetings was well-known at the time of the Sahaabah and scholars such as Imaam Ahmad and others allowed it. There are reports which indicate that it is permissible to congratulate people on special occasions. The Sahaabah used to congratulate one another when something good happened, such as when Allaah accepted a person’s repentance and so on.

There is no doubt that congratulating others in this way is one of the noblest kinds of good manners and one of the highest social qualities among Muslims.

At the very least, one can return Eid greetings when they are given to you, and remain silent if nothing is said, as Imaam Ahmad (may Allaah have mercy on him) said: “If someone congratulates me, I return the greeting, but I do not initiate it.”

Looking one’s best for Eid

‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: “ ‘Umar picked up a jubbah (long outer garment) made of silk that was for sale in the market, brought it to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, buy this and wear it for Eid and when the delegations come.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “This is the clothing of the one who has no share of the Hereafter…”

(Reported by al-Bukhaari, 948).

The Prophet (peace and blessings of Allaah be upon him) approved of ‘Umar’s idea of looking one’s best, but he rejected and denounced the idea of buying this jubbah because it was made of silk.

Jaabir (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) had a jubbah that he would wear on Eid and on Fridays.”

(Saheeh Ibn Khuzaymah, 1765).

Al-Bayhaqi reported that Ibn Umar used to wear his best clothes on Eid, so men should wear the best clothes they have when they go out for Eid.

Women, on the other hand, should avoid adornment when they go out for Eid, because they are prohibited from showing their adornment in front of non-mahrem men. A woman who wants to go out is forbidden to wear perfume or to show off in a tempting way in front of men, because she is only going out for the purpose of worship. Do you think that it is right for a believing woman to disobey the One Whom she is going out to worship and go against His commands by wearing attention-grabbing tight and brightly coloured clothes or by putting on perfume and so on?

Ruling on listening to the Eid khutbah

Ibn Qudaamah (may Allaah have mercy on him) said in his book al-Kaafi (p. 234):

“When the imaam has said the salaam (at the end of the prayer), he should give a khutbah in two parts, like the two Friday khutbahs, because the Prophet (peace and blessings of Allaah be upon him) did this. (The Eid khutbah) differs from the Friday khutbahs in four ways … the fourth of which is: that it is sunnah and it is not obligatory to listen to it, because it was reported that ‘Abd-Allaah ibn al-Saa’ib said: “I attended Eid with the Messenger of Allaah (peace and blessings of Allaah be upon him), and when he had finished the prayer, he said: “We are going to give a khutbah, so whoever wishes to sit (and listen) to the khutbah, let him sit down, and whoever wants to leave, let him go.’”

Al-Nawawi (may Allaah have mercy on him) said in his book al-Majmoo’ Sharh al-Muhadhdhab, p. 23: “It is mustahabb for people to listen to the khutbah, although the khutbah and listening to it are not essential conditions of the Eid prayer. But al-Shaafa’i said: ‘If someone does not listen to the khutbah of Eid, at the time of an eclipse, when prayers for rain are offered, or during Hajj, or he speaks during one of these khutbahs, or leaves, I would not like this, but he does not have to repeat the prayer.”

In al-Sharh al-Mumti’ ‘ala Zaad al-Mustanfi’ by Ibn ‘Uthaymeen, 5/192, it says:

“[Ibn Qudaamah’s] words, ‘like the two Friday khutbahs’ means that he should give two khutbahs, even though there is a dispute in this matter, as we have referred to above. The Eid khutbah is subject to the same rulings as the Friday khutbah, even to the point that speaking during it is haraam, but it is not obligatory to attend, whereas attendance at the Friday khutbah is obligatory, because Allaah says (interpretation of the meaning): “O you who believe! When the call for prayer on the day of Jumu’ah (Friday) is given, come to the remembrance of Allaah [Jumu’ah khutbah and prayer], and leave off business …” [al-Jumu’ah 62:9]. Attendance at the Eid khutbahs is not obligatory, and a person is allowed to leave, but if he stays he must not talk to anyone. This is what the author is referring to when he says ‘like the two Friday khutbahs’.”

One of the scholars said: “It is not obligatory to listen to the Eid khutbahs, because if it was obligatory to attend and listen to them it would be haraam to leave. But as it is permissible to leave, it is not obligatory to listen.”

Nevertheless, if talking disturbs those who are listening, it is haraam to talk because of this disturbance, not because of not listening. On this basis, if a person has a book with him during the imam’s Eid khutbah, it is permissible for him to read it, because this does not disturb anyone. But according to the madhhab followed by this author, it is obligatory to listen to the khutbah if one is present.

To go out one by one route and come back by another

Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) used to vary his routes on the day of Eid.

(Reported by al-Bukhaari, 986)

It was also reported that the Prophet (peace and blessings of Allaah be upon him) used to go out walking, and he prayed without any adhaan or iqaamah, then he would come back walking by a different route. It was said that this was so that the two different routes would testify in his favour on the Day of Resurrection, because on that Day the earth will speak about everything that was done on it, good and evil. It was also said that this was done in order to demonstrate the symbols and rituals of Islam along both routes; to pronounce the remembrance of Allaah; to annoy the hypocrites and Jews and to scare them by the number of people who were with him; to meet the people’s needs by giving fatwas, teaching them and setting an example for them to follow; to give charity to those in need; or to visit his relatives and uphold the ties of kinship.

Warning against wrongdoing

1. Some people think that Islam tells us to stay up and pray on the night of Eid, quoting an unsound hadeeth which says that “whoever stays up and prays on the night of Eid, his heart will not die on the day when hearts die.” This hadeeth was reported with two isnaads, one of which is da’eef (weak), and the other is very da’eef. Islam does not tell us to single out the night of Eid for staying up and praying; if, however, a person habitually stays up and prays at night (qiyaam), there is nothing wrong with him doing so on the night of Eid as well.

2. Mixing of men and women in some prayer-places, streets, etc. It is a pity that this happens not only in mosques but even in the most sacred of places, al-Masjid al-Haraam [in Makkah]. Many women – may Allaah guide them – go out uncovered ,wearing make-up and perfume, flaunting their adornment, when there is such serious overcrowding in the mosques – the dangers of this situation are quite obvious. So those who are in charge must organize the Eid prayers properly, by allocating separate doors and routes for women and delaying the men’s departure until the women have left.

3. Some people get together on Eid for the purpose of singing and other forms of idle entertainment, and this is not permitted.

4. Some people celebrate on Eid because Ramadaan is over and they no longer have to fast. This is a mistake, the believers celebrate at Eid because Allaah has helped them to complete the month of fasting, not because the fasting ,which some people regard as a heavy burden, is over.

We ask Allaah to accept our worship and our repentance. May Allaah bless our Prophet Muhammad.

For more information please click her to see ( Category : Holiday Prayer ) .

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Shaykh Hishaam Muhammad Sa‘eed Barghash, PhD
Language: English | Format: PDF | Pages: 95 | Size: 1 MB

All perfect praise be to Allaah, the Lord of the worlds, and may the peace and blessings of Allaah be upon Muhammad ibn ‘Abdillaah, the seal of the prophets, the finest of the former and latter generations, our master and ideal example.

He is the possessor of the Hawdh (Basin) from which the believers will drink on the day of Judgment; the Banner under which the believers will gather; the Station of Praise and Glory; and the Bright Marks on his face, hands and feet (from the remnants of his ablution). He is the one who was mentioned in the Tawraah (Torah) and Injeel (Gospel), and supported by the Angel Jibreel (Gabriel), may Allaah exalt his mention.

His Lord distinguished him with the Israa’ and Mi‘raaj (Night Journey to Al-Masjid Al-Aqsa and Ascent to Heaven) and He split the moon for him, and made a cure and blessing in his saliva and sweat. With his invocations the rain was sent down. To him the trees submitted. Upon him, camels and stones sent their salutations. He was made victorious by awe, for Allaah terrified his enemies at a distance of a month’s journey.

He is the master of the sons of Aadam (Adam), and this is no boast. The evidences of his prophethood are numerous and his noble manners and attributes are countless.

The best of creation in his childhood, the most purified in his youth, the superior in his maturity, the most righteous throughout his lifetime, the most just of judges, and the bravest on the battlefield. Allaah The Almighty endowed him with every sublime moral and refined manner, purified him from every impurity, guarded him against every slip, taught him good manners, educated him well and endowed him with every noble trait. Thus, no one could be like him in his perfection, nobility, truthfulness, honesty, asceticism, bashfulness and chastity.

Such is the Messenger of Allaah, sallallaahu ‘alayhi wa sallam. All those who knew him well acknowledged his nobility, excellent nature, kind-heartedness, gentleness, wisdom, intelligence, firm determination and compassion.

No one can read about the magnanimous manners and the noble character of the Messenger, sallallaahu ‘alayhi wa sallam, without expressing admiration of his character and bedazzlement by it. Thus, it is no wonder that we see such fragrant praise and objective testimonies from many of those who have not even embraced Islam. History has recorded their quotations, writings and heritage in this regard and this provides firm evidence and decisive proof of his sublime morals and characteristics, sallallaahu ‘alayhi wa sallam.

Nobody ever experienced the amount of hardship, trials, difficulties and crises that the Prophet, sallallaahu ‘alayhi wa sallam, experienced throughout his mission. However, he confronted all such strains with the ultimate perseverance and steadfastness.

He was patient when he was an orphan, when he was poor, hungry and needy. He was described as a liar, a poet, a soothsayer, a sorcerer, and insane, yet he was patient. He was harmed, wronged, cursed and insulted, yet he was patient.

His uncle Abu Taalib died, and he remained patient. His wife died, and he remained patient. People drove him out and fought him, and he remained patient. His uncle Hamzah was killed, and he remained patient. His son died, and he remained patient. False accusations were made against his chaste noble wife, yet he was patient and forbearing.

His relatives were killed, his companions were murdered, his followers were driven out of their homes, his enemies gathered against him to fight him, yet he was patient and forbearing.

He had a great deal of patience with those who attacked and insulted him, with those who gathered together to fight him, with the aggression of those who denied the truth and the power of falsehood.

He had a great deal of patience in the face of the adornments and beautifications of the worldly life, and was attached to none of it.

The Prophet, sallallaahu ‘alayhi wa sallam, was the ideal example of ultimate perseverance and steadfastness in all his life affairs. In fact, patience was his armour, shield, friend and ally.

Whenever he was disturbed by the malicious words of his enemies, he would remember the verse in which Allaah The Almighty Says (what means): {So be patient over what they say.} [Quran 20:130]

Whenever he feared the power of his enemies or when the disbelievers harmed him, he would remember the verse in which Allaah The Almighty Says (what means): {So be patient, [O Muhammad], as were those of determination among the messengers and do not be impatient for them.} [Quran 46:35]

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Sheikh Anwar Al-Awlaki (R.A)

“America cannot and will not win. The tables have turned, and there is no rolling back on the worldwide Jihad movement”

- Awlaki in post-mortem video message.

September 30th 2011: A U.S. drone fires several missiles at a car convoy riding through the desert of Yemen. The missiles found their prime target, killing four people – among them what was considered by numerous counter-terrorism officials to be one of the greatest threats to America´s national security: Anwar al-Awlaki.

The US-Yemeni cleric who had immigrated to Yemen in 2004 and joined the ranks of Al-Qaida had become a very powerful influence on Islamists living in the West. Awlaki, a Western-educated ideologue of global Jihad, had used the growing power of the Internet to spread his message of war and terror, calling Muslims in the West to become Allah´s soldiers and attack the U.S. and its allies.

Yesterday Al-Qaida in the Arabian Peninsula (AQAP) released a propaganda video celebrating the death of Anwar al-Awlaki whom the organization calls “The Martyr of Dawah”. In the video several Al-Qaida operatives are praising Awlaki´s legacy, vowing revenge for his assassination.

Amongst those talking in the Jihadi documentary is AQAP´s spiritual leader Ibrahim al-Rubaish. “We all have to revenge for our Sheikh who sacrificed himself for the sake of his Ummah”, al-Rubaish says, highlighting Awlaki´s role as a role model of a Mujahid.

Besides Awlaki himself – who is seen in a video message that looks like a draft video released in 2010 – there is another English-speaking Jihadi featured in the new video. This person named “Brother Abu Yazeed” for sure is of interest for Western intelligence agencies as he had not appeared in previous releases. The mysterious Al-Qaida operative seems to speak with an American accent and is seen sitting in the dark, only revealing that he has a full grown beard and is wearing glasses.

“Abu Yazeed” talks about Awlaki as well as about American Samir Khan who died alongside the cleric and about Awlaki´s 16 year-old son Abdul Rahman who was killed in a different U.S. drone strike in Yemen recently.

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Abu Muhammad

In this lecture Abu Muhammad talks about the main causes of being affected by the jinn and what are the Islamic Sharia ways of removing Magic, Evil eye, etc. At the end of the lecture there is a short video showing real life Exorcism

Abu Mohammed (Nadir) Has been performing Ruqyah according to the Quran and Sunnah for over 10 years. An active member of his local masjid in London u.k. and Human Relief foundation. He has been around different masjids and had pruduced DVDs to educate the Muslim masses about the correct practice of ruqyah in order to dispel and misconceptions or ignorance surround this serious matter.

For more Info about Abu Muhammad go to http://www.ruqyah.org/

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

“Undoubtedly the jinn can have a harmful effect on humans, and they could even kill them. They may harm a person by throwing stones at him, or by trying to terrify him, and other things that are proven in the Sunnah or indicated by real events. It was reported that the Messenger (peace and blessings of Allaah be upon him) gave permission to one of his Companions to go to his wife during one of the military campaigns — I think it was the campaign of al-Khandaq — as he was a young man who had recently got married. When he reached his house, he found his wife standing at the door, and he objected to that. She said to him, ‘Go inside,’ so he went inside and found a snake curled up on the bed. He had a spear with him, so he stabbed it with the spear until it died, and at the same instant as the snake died the man also died. It was not known which of them died first, the snake or the man. When the Prophet (peace and blessings of Allaah be upon him) heard of that, he forbade killing the harmless kinds of snakes that are found in houses, apart from those which are maimed or are streaked and malignant.

This indicates that the jinn may attack humans, and that they may harm them, as is known from real-life events. There are numerous reports which indicate that a man may come to a deserted area, and a stone may be thrown at him, but he does not see anybody, or he may hear voices or a rustling sound like the rustling of trees, and other things that may make him feel distressed and scared. A jinn may also enter the body of a human, either because of love or with the intention of harming him, or for some other reason. This is indicated in the aayah (interpretation of the meaning):

“Those who eat Ribaa will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan (Satan) leading him to insanity”[al-Baqarah 2:275]

In such cases, the jinn may speak from inside of that person and address the one who is reading verses from the Qur’aan over him; the reciter may take a promise from the jinn never to come back, and other things concerning which there are very many reports which are widespread among the people.

So the protection which will prevent the evil of the jinn is for a person to recite that which is narrated in the Sunnah as being effective in providing protection, such as Aayat al-Kurisy, for if a person recites Aayat al-Kursiy at night, he will continue to have protection from Allaah, and no shaytaan will come near him until morning. And Allaah is the Protector.’” (Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 1/287-288).

Uthman Lateef

Uthman Lateef has been the Director of the Hittin Institute since March 2008. He has a BA (First Class Hons) in History, an MA (Distinction) in Crusading Studies with a dissertation on religious poetry in the twelfth and thirteenth centuries, and is currently completing a PhD in the Muslim literary effort to inspire a yearning for Jerusalem in the twelfth century. Uthman has been involved in many Islamic organisations, international charitable projects where he has been particularly active in raising awareness about the plight of Muslims in poverty-stricken Africa. He has spent time studying and travelling in the Middle East since 2001 and is a khateeb in many mosques as well as a popular speaker in universities and community centres.

Poem

A video presentation based on an amazing poem in Arabic by Kuwaiti poet, Ahmed al-Kandari. The poem is about the heartbreaking story of Zainab, a young Syrian girl brutally tortured, electrocuted, decapitated by the gangs of Bashar al Assad. The poem symbolises the story of all the young girls of Syria repressed by the Syrian regime in the uprisings of 2011/12 and expresses, in powerful verse, the brutality of the Syrian regime, the inaction of the Muslim rulers, and the emotions of people against the tyrant, Bashar al-Assad. This poem is one of most powerful literary expressions of the Arab Spring, the Syrian uprising in particular. Translation of poem into English, subtitling and video compilation by NahdaProductions.

Sheikh Abu Adnan

“The city of the Muslims on the day of the Great War (al-Malhamah) is in a fertile oasis next to a city called Damascus, and it is from the best cities of Sham.”

“Go to Sham, for it is the chosen land of Allah’s lands, and it is the destination of His chosen servants.”

“Glad tidings for Sham, glad tidings for Sham, glad tidings for Sham.” The Companions asked: “And why is that, O Messenger of Allah?” He replied: “O glad tidings for Sham. The Angels of Allah spread their wings over Sham.”

“If the people of Sham become corrupt, there is no good in you. There will always be a victorious group of my Ummah. They will not be harmed by those who betray them until the Hour is established.” And in one narration: “And they are in Sham.”

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Mohammad El-Shinawy

The Prophet (saw) said “Islaam began as something strange and it will revert to how it began as something strange. So glad tidings of Paradise to the strangers” The people asked, “Who are they, O Messenger of Allaah?” He answered, “Those who are pious and righteous when the people have become evil.”

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Murtaza Khan

One of the most dangerous actions that is now taken very lighlty is that of free mixing between the genders, something that has always been known to be Haram by necessity. And yet, in this day and age, with the increase in promiscuity and Fitnah, far from removing ourselves from such things, many Muslims have begun to indulge themselves in such evil actions.

This lecture should serve as a reminder to us all about the evil effects and consequences of free mixing and why as Muslims we should abastain from it.

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